PRINCETON,  N.  J.  <f 


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COMMENTARY 


ON  THE 


SONG  OF  SOLOMON. 


BY 


Rev.  GEORGE  BURROAVES,  D.  D. 


PROFESSOR     OF     BIBLICAL     INSTRUCTION     IN     LAFAYETTE     COLLEGE. 


SECOND  EDITION,  REVISED. 


PHILADELPHIA: 
JAMES    S.    CLAXTON, 

SUCCESSOR  TO  WM.  B.  &  ALFRED  MARTIEN, 
1214  Chestnut  Street. 


Entered  according  to  Act  of  Congress,  in  the  year  1853,  by 

William    S.    Martien, 

In  the  Clerk's  Office  of  the  District  Court  of  the  Eastern  District  of  Pennsylvania. 


CONTENTS 


PREFACE              5 

INTRODUCTION 9 

SUMMARY  OF  THE  SONG                                                75 

TRANSLATION. 

Chapter  I.  -            -            -            -            -      78 

Chapter  II.  .            -            -            -            79 

Chapter  III.  -            -            -            -            -      81 

Chapter  IV.  .            -            -            -            82 

Chapter  V.  83 

Chapter  VI.  .            -            -            -            85 

Chapter  VII.  -            -            -            -            -      86 

Chapter  VIII.  -            -            -            -            87 

ANALYSIS  OF  THE  SONG. 

Chapter  I.  -            -            -            -      89 

Chapter  II.     -  -            -            -            -            93 

Chapter  III.  -            -            -            -            -      99 

Chapter  IV.  ...            -          102 

Chapter  V.  1^7 

Chapter  VI.  -                         -            -          110 

Chapter  VII.  -            -            -            -            -     HI 

Chapter  VIII.  -                                              115 


4  CONTENTS. 

COMMENTARY  ON  THE  SONG. 

Chapter  I.  121 

Chapter  II.                -           -           -           -  218 

Chapter  III.  ....  -    274 

Chapter  IV.  298 

Chapter  V. 312 

Chapter  VI.                 ....  383 

Chapter  VII.  -            -            -             -  -     401 

Chapter  VIII.             -            -            -            -  424 


P  11  E  F  A  C  E . 


The  notes  which  have  grown  into  the  following 
pages  were  begun  amid  the  pious  exercises  and 
duties  connected  with  the  pastoral  charge  of  a 
retired  congregation,  and  without  any  idea  of 
making  a  volume  for  the  press.  They  have 
gradually  taken  their  present  form.  The  Analysis 
now  stands,  with  no  material  alteration,  as  it  was 
written  some  years  ago;  and  subsequent  research 
has  brought  to  light  no  reason  for  changing  the 
views  then  adopted  concerning  the  general  mean- 
ing of  this  portion  of  Scripture.  To  those  who 
consider  the  misapprehension  that  has  prevailed  in 
reference  to  the  Song,  the  Introduction  may  not 
seem  unnecessarily  long,  inasmuch  as  an  answer  to 


G  PRE  F  A  C  E. 

objections,  an  argument  in  defence  of  the  alle- 
gorical meaning,  and  a  statement  of  the  principles 
of  interpretation,  are  required  before  proceeding  to 
the  exposition.  The  Summary  and  Analysis  give 
the  writer's  idea  of  the  meaning  of  the  Song.  In 
the  exposition,  the  aim  has  been  to  unfold  the 
truth,  in  the  way  supposed  the  most  desirable  to  a 
soul  animated  with  fervent  love  for  the  Lord 
Jesus,  and  craving  the  hidden  manna  which  the 
Holy  Spirit  has  lodged  in  this  precious  portion  of 
the  Scriptures.  The  heart  hungering  and  thirst- 
ing for  righteousness,  does  not  rest  satisfied  with 
the  stalk  and  husks,  but  is  anxious  for  the 
luscious  kernel,  of  these  fruits  of  eternal  life. 
As  here  viewed,  the  Song  is  a  continuous  and 
coherent  whole,  illustrating  some  of  the  most 
exalted  and  delightful  exercises  of  the  believing 
heart.  According  to  our  exposition,  there  will 
not  be  found  in  the  book  a  single  passage  to 
which  the  most  fastidious  taste  can  take  the  least 
exception.  A  correct  interpretation  of  the  book 
is  its  only  proper  vindication.  Those  who  engage 
in  the  work  of  Scripture  exposition,  become  best 


PREFACE.  7 

aware  of  the  difficulties  of  the  undertaking;  and 
while  the  writer  is  sensible  of  the  difficulty 
attending  a  Commentary  on  the  Song,  and  sub- 
mits this  volume  with  diffidence  to  those  who  love 
the  adorable  Redeemer,  he  shall  be  happy  if  any- 
thing has  been  done,  in  however  humble  a  degree, 
for  enabling  them  to  value  this  book,  and  draw 
herefrom  truth  for  nourishing  a  more  vigorous 
affection  for  their  Beloved  and  their  Friend. 


INTRODUCTION. 


The  effect  of  sin  has  been  to  destroy  in  the  human 
heart  the  love  of  God,  and  substitute  for  it  the  love  of 
unworthy  things.  The  object  of  redemption  is  the  res- 
toration of  man  from  his  condition  of  .enmity  against 
God,  and  from  all  the  consequences  of  sin,  to  the  posses- 
sion and  enjoyment  of  perfect  love  to  God.  Hence,  as 
hatred  of  God  is  the  spirit  of  sin,  love  is  represented  as 
the  essential  grace,  as  the  fulfilling  of  the  law.  The 
growth  of  the  soul  in  holiness  must  be  estimated,  not  by 
deep  excitement,  whether  of  ecstasy  or  of  overwhelming 
sorrow,  not  by  burning  zeal  or  untiring  activity,  not  by 
acquaintance  with  all  mysteries  and  all  knowledge,  not 
by  giving  our  goods  to  feed  the  poor  and  our  body  to  be 
burned;  but  by  the  love  which  beareth  all  tilings,  be- 
lieveth  all  things,  hopeth  all  things,  endureth  all  things. 
Long  before  the  time  of  the  apostle  Paul,  Plato  had 
celebrated  the  excellence  of  this  affection,  though  exer- 
cised in  an  inferior  sphere.  "It  is  proper  to  exhort 
every  man  to  behave  in  all  things  piously  towards  the 
gods,  that  we  may  escape  from  the  ills  and  obtain  the 
good  to  which  Love  is  our  guide  and  commander;  who 
confers  on  us  the  greatest  benefits  for  the  present,  and 
for  the  future  gives  us  the  strongest  hopes  that  if  we  pay 
the  debt  of  piety  to  heaven,  he  will  restore  us  to  our 
original  nature,  and  make  us  happy  by  healing  our  ills. 
2 


10  INTRODUCTION. 

Love  appears  to  be  himself  the  most  beautiful  and  best; 
and  to  be  the  cause  of  such  like  beautiful  things  in  other 
beings.     lie  it  is  who  produces 

Peace  amongst  men,  upon  the  sea  a  calm; 
Stillness  on  winds,  on  beds  of  sorrow  sleep. 

It  is  he  who  divests  us  of  all  feelings  of  alienation,  and 
fills  us  with  those  of  friendship ;  gracious  to  the  good ; 
looked  up  to  by  the  wise;  admired  by  the  inhabitants  of 
heaven ;  the  parent  of  refinement,  of  tenderness,  of  ele- 
gance, and  of  grace;  in  labour,  in  fear,  in  wishes,  and  in 
discourse,  the  pilot,  the  encourager,  the  assistant,  and 
best  protector ;  of  gods  and  men,  taken  altogether,  the 
ornament;  a  leader  the  most  beautiful  and  best,  in  whose 
train  it  is  the  duty  of  every  one  to  follow,  bearing  a 
part  in  that  sweet  song  which  he  sings  himself  when 
soothing   the  mind  of  every  one    among  divinities  and 


men. 


'* 


To  this  love  we  are  restored  in  sanctification.  Per- 
fect sanctification  carries  with  it  perfect  love.  The 
death  of  Christ,  the  agency  of  the  Holy  Spirit,  all  the 
means  of  grace,  all  the  dealings  of  Providence  with  the 
saints,  converge  on  this  one  point,  the  forming  anew  in 
man  of  this  lost  love.  As  the  sanctification  of  the  soul 
is  through  the  truth,  we  might  therefore  suppose,  that  in 
giving  us  the  Scriptures,  God  would  give  full  elucida- 
tions of  this  very  important  principle  or  affection.  This 
he  has  been  careful  to  do.  He  has  shown  love  to  be  not 
only   important    but    essential,    1   Cor.    xiii.    1 — 3;    has 

*  Banquet,  Stallbaum's  ed.,  p.  15G. 

"Love  is  the  leading  passion  of  the  soul;  all  the  rest  conform  them- 
selves to  it,  desire  and  hope  and  fear,  joy  and  sorrow." — Leighton. 

"The  entire  economy  of  salvation  is  constructed  on  the  principle  of 
restoring  to  the  world  the  lost  spirit  of  love."— Harris. 


N  T  R  0  D  U  C  T  I  0  N.  11 

given  a  full  and  excellent  definition  of  it  as  the  root  of 
our  best  and  holy  feelings.  1  Cor.  xiii.  4 — 7;  has  shown 
its  perpetuity,  its  superiority  to  knowledge,  faith,  and 
hope,  and  its  inseparable  connection  with  the  happiness 
and  existence  of  the  soul  of  man,  1  Cor.  xiii.  8 — 13;  he 
has  embodied  it  for  our  benefit  in  the  living  example  of 
Jesus  Christ;  has  shown  that  God,  to  whose  image  we 
must  be  restored,  is  love,  1  John  iv.  8;  has  given  the 
blood  of  his  Son  for  removing  the  difficulty  in  the  way 
of  establishing  in  us  this  principle;  and  has  sent  his 
Spirit  for  forming  it  within  us  by  a  new  creation,  and 
for  opening  channels  in  the  heart,  through  which  its 
influence  may  reach  and  control  all  our  other  powers. 
All  this  has  been  necessary,  because  divine  love  is  so 
perfectly  opposite  to  our  natural  disposition.  Its  pre- 
sence makes  us  new  creatures,  gives  us  new  workings  of 
the  affections,  and  prompts  to  new  language  from  the 
lips. 

Now,  it  is  not  unreasonable  to  suppose  that  He  who 
has  given  us  such  means  for  cherishing  this  heavenly 
affection  would  go  farther,  and  add  a  description  of  the 
actual  operations  of  a  heart  in  which  this  love  is  found, 
and  would  give  us  language  such  as  these  emotions 
would  naturally  adopt  in  using  the  words  of  men;  so 
that  in  giving  utterance  to  this  love,  the  saints  should 
not  be  left  to  the  uncertainty  and  danger  of  adopting 
such  words  as  human  error  might  suggest;  but  have 
readily  furnished  language  of  precision  and  beauty  made 
ready  to  our  hands  by  the  same  Spirit  who  is  working 
within  us  this  affection.  Much  of  the  difficulty  and 
uncertainty  of  metaphysical  disquisitions  arises  from  the 
imperfection  of  language,  and  the  want  of  precision  in 
its  use.  Words  are  the  signs  of  ideas,  and  if  the  lan- 
guage in  which  we  hear    or   speak  on   any  subject,  be 


12  INTRODUCTION. 

imperfect,  our  apprehension,  as  thus  got  on  that  subject, 
must  be  incorrect.  It  is  important  that  those  who  have 
received  a  spiritual  discernment  of  the  things  which  are 
freely  given  to  us  of  God,  should  be  able  to  speak  of 
them,  not  in  words  which  man's  wisdom  teacheth,  but  in 
words  which  the  Holy  Ghost  teacheth,  1  Cor.  ii.  13,  that 
the  Spirit  who  prompts  the  emotion  should  furnish  the 
language  in  which  such  emotion  may  find  suitable  Utter- 
ance  for  showing  forth  the  praise  of  the  Redeemer.  This 
has  been  done  for  us  in  a  beautiful  manner  in  the  Song 
of  Solomon.* 

*  This  book  is  received  as  canonical  for  the  following  reasons. 

1.  We  have  seen  that  there  is  every  ground  for  the  presumption  that 
the  Divine  Author  of  the  Scriptures  would  give  us  a  book  on  the  sub- 
ject with  which  this  is  occupied.  2.  There  can  be  no  presumption 
against  it  from  the  nature  of  the  book,  for  there  are  other  parts  of 
Scripture  containing  the  same  kind  of  illustrations.  3.  "Ezra  wrote, 
and,  we  may  believe,"  says  Warburton,  "acted  by  the  inspiration  of 
the  Most  High,  amid  the  last  blaze  indeed,  yet  in  the  full  lustre  of 
expiring  prophecy.  And  such  a  man  would  not  have  placed  any  book 
that  was  not  sacred  in  the  same  volume  with  the  law  and  the  pro- 
phets." 4.  The  Song  of  Songs  has  always  been  a  canonical  book  in 
the  Jewish  church.  5.  Our  Saviour  and  his  apostles  gave  their  sanc- 
tion to  the  canon  of  the  Scriptures  received  by  the  Jewish  church;  in 
that  canon  this  book  had  then  a  place;  and  therefore,  though  not 
quoted  by  Christ  and  the  apostles,  it  clearly  received  their  sanction  as 
canonical.  0.  In  his  Antiquities,  (viii.  2,  5,)  Josephus  speaks  of 
Solomon  as  inspired;  and  in  his  work  against  Apion,  gives  the  number 
of  their  canonical  books  as  thirty. nine:  the  Song  is  necessary  to  make 
up  this  number.  7.  According  to  Eusebius,  (iv.  26,)  Melito,  Bishop 
of  Sardis,  in  the  second  century  of  the  Christian  era,  went  to  Palestine 
for  the  purpose  of  ascertaining  the  sacred  books  of  the  Jewish  canon, 
and  found  the  Song  of  Solomon  among  the  number.  8.  Origen  in 
the  third  century,  Jerome,  Augustine,  and  Theodorct  in  the  fifth  cen- 
tury, not  to  mention  various  others,  all  testify  to  the  same  point.  The 
testimony  of  the  Christian  Church  on  this  Bubject  is  uniform.  This 
book,  illustrating  that  love  which  is  the  very  core  of  the  believer's 
spi ritual  life,  is  therefore  a  part  of  the  Scriptures  given  by  inspi- 
ration. 


INTRODUCTION.  13 

The  services  of  the  Jewish  ritual  point  out  the  way  in 
which  this  newness  of  heart,  this  divine  love  may  be 
attained  by  sinners.  The  Epistle  to  the  Hebrews,  as 
well  as  the  general  language  of  piety,  shows  how  impos- 
sible it  is  to  understand  the  work  of  Christ  and  the  office 
of  the  Holy  Spirit,  without  those  typical  allusions.  The 
leprosy  is  the  emblem  of  our  spiritual  state  of  nature; 
the  sacrifices  show  the  ground  of  pardon ;  the  sacred 
anointing  oil,  and  the  water  of  the  laver,  illustrate  the 
excellency  of  the  Holy  Spirit,  and  his  cleansing  power, 
in  developing  those  fruits,  the  first  of  which  is  love.  In 
the  same  mode,  by  allegorical  language  and  emblems, 
the  Song  shows  what  this  affection  is  as  already  formed 
and  in  operation.  The  heart  on  which  the  work  of  the 
Spirit  has  been  felt  to  the  greatest  extent  can  best  tell 
how  much  at  a  loss  we  must  be  in  speaking  of  spiritual 
exercises  and  love  to  Jesus,  were  Ave  cut  off  from  the  lan- 
guage of  this  Song.  Should  the  soul  be  influenced  to 
these  feelings  by  the  Holy  Spirit,  and  inclined  to  use 
such  expressions  of  devoted  love,  without  having  at  the 
same  time  a  knowledge  of  this  book  as  given  by  inspira- 
tion, we  would  hesitate,  would  feel  ourselves  guilty  of 
presumption,  and  could  not  answer  those  who  might 
upbraid  us  with  irreverence  or  fanaticism.  There  are 
persons  of  undoubted  piety,  in  the  early  stages  of  the 
Christian  life,  though  having  long  borne  the  profession, 
who  are  as  reluctant  to  believe  the  reality  of  the  exer- 
cises of  the  most  advanced  Christians,  as  is  the  impeni- 
tent to  admit  the  reality  of  the  first  emotions  attending  a 
change  of  heart;  the  error  in  both  instances  arises  from 
unwillingness  to  believe  what  has  not  been  personally 
experienced.  If,  in  consequence  of  having  never  felt 
such  deep  emotions,  persons  of  certain  attainments  in 
piety  may  object  to  this  book  as  using  language  too 
9* 


14  INTRODUCTION. 

strong,  tlic  unrenewed  heart  may,  -with  the  same  pro- 
priety, doubt  the  reality  of  all  the  exercises  of  religion. 
Beyond  controversy,  there  are  spiritual  exercises  which 
can  he  hotter  and  more  naturally  expressed  in  the  lan- 
gnage  of  this  Song,  than  in  any  other  portion  of  the 
Scriptures.  And  the  Holy  Spirit  has  put  into  our  hands 
this  precious  scroll,  written  full  of  the  characters  of  love, 
and  whispers  to  us  that  we  can  never  do  wrong  in  speak- 
ing of  Jesus  in  these  terms ;  and  that  we  may  judge  of 
the  nature  of  our  love  to  him  by  our  disposition  to  speak 
of  him  in  such  language,  and  by  finding  in  our  hearts 
emotions  corresponding  with  these  expressions. 

The  several  books  of  the  word  of  God  have  some  par- 
ticular aim  and  some  leading  topic.  The  Gospels  furnish 
the  life  of  God  manifest  in  flesh;  the  Epistle  to  the 
Hebrews  opens  the  doctrine  of  atonement  as  vicarious 
and  possessing  infinite  value  from  the  divine  nature  of 
Him  who  suffered;  Proverbs  embody  the  practical  duties 
of  daily  life;  the  Psalms  are  the  pious  heart's  language 
of  devotion;  the  Song  is  its  language  of  love.  Devotion 
being  the  utterance  of  the  different  feelings  of  the  soul  in 
combination  and  resting  with  reverence  on  the  majesty 
and  goodness  of  God,  and  love  being  the  bond  which 
brings  us  into  union  with  God  and  gives  all  our  other 
powers  their  proper  exercise,  we  find  in  the  Psalms 
expressions  in  which  to  embody  our  general  feelings  of 
repentance,  contrition,  trust,  veneration  and  praise;  in 
the  Song,  the  expressions  are  restricted  to  the  various 
operations  of  the  one  exercise  of  love.  These  deepest 
spiritual  emotions  of  the  human  soul  are  here  exhibited 
in  a  way  best  adapted  to  the  comprehension  and  wants  of 
man.  In  the  portraits  of  Shakspeare  we  have  veins  of 
a  profound  metaphysics,  never  surpassed,  yet  so  arrayed 
in  flesh  and  blood,  that  we  overlook   the  mental   abstrac- 


INTRODUCTION.  15 

tions,  in  the  beauty  and  attractiveness  of  their  guise. 
And  no  metaphysical  disquisition  however  laboured,  no 
didactic  statement  however  clear,  could  give  as  intelligi- 
bly as  docs  this  Song,  the  nature  of  those  exalted  exer- 
cises of  the  human  soul  which  constitute  love  to  our 
redeeming  Lord. 

Love  to  Jesus  Christ  becomes  through  sanctification, 
the  strongest  passion  that  can  take  possession  of  the 
human  heart.  Ambition,  avarice,  and  passion  may  have 
more  of  the  unnatural  vigour  attending  fever;  this  carries 
with  it  the  quiet,  enduring  energy  of  health,  with  suffi- 
cient power  to  consume  those  unhallowed  principles,  and 
bring  into  captivity  every  thought  to  the  obedience  of 
Jesus.  The  power  of  this  love  cannot  be  known  without 
being  felt;  and  none  but  those  who  have  experienced  the 
greatest  intensity  of  it  possible  on  earth,  can  be  capable 
judges,  whether  any  language  used  in  expressing  it  may 
be  exaggerated.  The  love  of  the  pious  heart  to  God 
being  thus  strong,  and  indeed  not  utterable  even  by  the 
strongest  terms;  the  love  of  God  towards  us  is  as  incom- 
prehensible as  his  eternity,  omnipresence,  or  Almighty 
power.  If,  therefore,  ho  condescends  to  illustrate  to  our 
comprehension  the  nature  of  this  reciprocal  love,  the 
Holy  Spirit  must  be  expected  to  draw  his  comparisons 
from  the  strongest  and  tenderest  instances  of  affection 
known  among  men,  and  use,  in  so  doing,  all  the  colouring 
that  can  be  supplied  even  from  the  domains  of  poetry. 
Hence,  in  this  Song,  the  relation  of  husband  and  bride  is 
Belected.  Nor  is  this  comparison  peculiar  to  the  Song. 
It  is  used  throughout  the  New  no  less  than  the  Old 
Testament,  and  at  the  close  of  Revelation  the  Church  is 
spoken  of  as  the  bride,  the  wife  of  the  Lamb.  The 
relation  of  father  and  son,  imperfect  though  it  be.  is 
nevertheless  the  best  that  language  can  furnish  for  setting 


16  INTRODUCTION. 

forth  the  union  between  the  first  and  second  persons  of 
the  Trinity;  and  the  relation  between  husband  and  wife 
is  the  best  known  to  us,  for  illustrating  the  union  between 
Jesus  and  his  redeemed.  This  union  must  be  far  more 
intimate  and  far  more  tender  than  the  marriage  relation. 
The  attachment  of  two  persons,  strangers  perhaps  to  each 
other  previously  during  almost  their  whole  life,  must, 
even  in  its  greatest  purity,  ripeness,  and  strength,  fall 
very  far  below  the  love  of  Jesus  for  a  soul  he  has  formed 
for  the  end  of  loving  him;  whose  constitution  has  been 
framed  by  sanctification  of  the  Holy  Ghost,  according  to 
what  he  can  love  and  desires  to  love;  whom  he  has 
allured  to  himself  by  overpowering  manifestations  of 
love ;  whom  he  loved  not  merely  from  the  first  moments 
of  its  being,  but  even  before  the  origin  of  its  being;  and 
who  owes  its  being  to  his  loving  it  before  it  was  called 
into  existence,  even  before  the  world  began;  over  whose 
course  he  has  watched  from  its  first  breath;  for  whose 
rescue  from  misery  he  did  himself  submit  to  death. 
]>esides  all  this,  he  has  the  tender  and  incomprehensilile 
love  of  the  infinite  God.  Such  love  on  his  part,  demands 
corresponding  affection  on  ours.  And  how  can  any 
earthly  comparison  reach  the  measure  of  this  love,  when 
it  is  such,  th'at  if  any  man  hate  not  his  father,  and 
mother,  and  wife,  and  children,  and  brethren,  and  sisters, 
yea,  and  his  own  life  also,  he  cannot  be  worthy  of  the 
love  of  his  Lord.  The  comparison  of  father  and  son  is 
not  more  imperfect  in  expressing  the  relation  of  the  first 
and  second  persons  of  the  Trinity,  than  is  the  love  of  the 
husband  and  wife,  even  when  taken  in  the  strongest 
terms,  imperfect  in  unfolding  the  love  of  Christ  for  his 
people.  This  illustration  <>f  that  love  is  the  best  we  can 
now  have;  but  like  all  human  comparisons  applied  to 
God,  falls  very  i'dv  short  of  the  truth.     The  expressions 


INTRODUCTION.  17 

in  the  Song,  however  hyperbolical  they  may  seem  to 
some  minds,  give  therefore  nothing  more  than  a  shadow 
of  this  love.  The  language  appears  strong,  not  because 
it  is  exaggerated,  but  because  we  are  not  capable  of 
appreciating  the  love  of  God.  Now  we  see  the  love  of 
Christ  through  a  glass  darkly,  even  in  our  brightest 
hours.  Angels,  who  have  a  better  understanding  of  the 
subject,  see  that  this  language,  instead  of  being  exagge- 
rated, is,  as  everything  heavenly  expressed  in  human 
language  must  be,  very  imperfect.  Though  the  Holy 
Spirit  has  selected  the  most  endearing  relation  on  earth, 
the  marriage  state,  and  set  forth  the  reciprocal  affections 
of  that  relation  in  the  glowing  terms,  ardent  language, 
and  richly  coloured  imagery  of  oriental  poetry;  the  whole 
is  not  sufficient  for  enabling  us  to  comprehend,  in  any 
other  than  an  indistinct  manner,  the  wondrous  love  of 
Christ,  which  passeth  knowledge. 

Beset  with  the  inseparable  infirmity  of  human  nature, 
an  over  estimate  of  ourselves,  and  forgetting  that  the 
difficulty  in  understanding  it  may  lie  mainly  with  us,  we 
act  as  though  capable  judges  of  the  extent  of  God's  love, 
and  of  the  way  it  should  be  expressed;  and  we  censure 
the  language  of  the  Holy  Spirit  as  improper  and  extra- 
vagant, because  we  know  so  little  of  this  love  as  to  be 
unable  to  see  how  incomprehensible  its  nature.*  All  the 
objections  brought  against  the  Song,  arise  from  this 
source.  Those  who  would  reject  it  from  the  canon  of 
Scripture,  or,  if  retaining  it,  would  pass  it  over  in  silence 

*  "Would  it  not  then  be  a  sad  thing,  if,  when  there  is  true  and 
Bound  reasoning,  one  should  not  blame  himself  and  his  own  want  of 
skill,  but  Bhonld  anxiously  transfer  the  blame  from  himself  to  the  argu- 
ments, and  thereupon  pass  the  rest  of  his  life  in  hating  and  reviling 
arguments,  and  so  be  deprived  of  the  truth  and  knowledge.'- — J'hito's 
Fkccdo,  90. 


18  INTRODUCTION. 

as  unfit  for  use  in  the  present  age,  do  this,  not  because  it 
has  less  direct  testimony  than  the  other  books  in  favour 
of  its  inspiration,  but  because  its  general  character  is  not 
what  they  would  expect  to  find  in  writing  coming  from 
God.  No  part  of  the  Scriptures  can  show  more  uninter- 
ruptedly than  this,  the  concurrent  testimony  of  the  Jew- 
ish and  Christian  churches.  It  bears  the  clearest  inter- 
nal evidence  of  having  been  written  by  the  author  of 
Proverbs  and  Ecclesiastes.  The  affection  here  illustrated 
is  a  leading  one  in  the  Christian  life;  the  mode  of  illus- 
trating it  is  the  one  generally  employed  in  other  parts  of 
the  word  of  God,  and  is  indeed  the  best  that  could  be 
used  for  the  purpose.  All  this,  certain  opposers  of  the 
book  will  admit,  but  still  object  to  it  strenuously,  through 
prejudices  arising  from  what  appears  to  them  exagge- 
rated, if  not  indelicate  expressions.  Under  these  cir- 
cumstances, and  in  view  of  what  has  been  already  said 
concerning  the  impossibility  of  doing  anything  like  full 
justice  to  the  infinite  love  of  God  in  human  language, 
even  adorned  with  the  highest  efforts  of  poetic  genius; 
such  persons  would  do  well  to  reflect  that  the  difficulty 
lies  not  in  the  book,  but  in  themselves ;  that  the  Holy 
Spirit  can  use  no  other  than  the  best  possible  words;  and 
that  all  these  apparent  imperfections  might  vanish  under 
the  influence  of  a  keener  spiritual  discernment,  and  a 
deeper  love.  Different  minds  in  which  sin  exerts  an 
influence,  have  an  affinity  for  different  kinds  of  error, 
and  an  opposition  to  different  kinds  of  truths.  As  sanc- 
tification  releases  us  from  our  native  corruptions  by 
degrees,  the  <  Ihristian  life  is  a  gradual  progress  in  work- 
ing the  soul  loose  from  the  dominion  of  error.  Hence, 
some  men  reject  the  whole  WOrd  of  God;  others  reject 
particular  books;  while  some  persons  who  receive  as 
inspired  the  whole  canon  of  Scripture,  can  never  become 


INTRODUCTION.  10 

reconciled  to  some  of  its  doctrines.  A  defect  in  the 
intellectual  or  spiritual  man  is  at  the  root  of  all  this 
error.  The  defect  is  not  in  the  pages  of  inspiration,  but 
in  the  human  heart.* 

Sir  Joshua  Reynolds  gives  this  advice  to  young  artists : 
"  With  respect  to  the  pictures  that  you  are  to  choose  for 
your  models,  I  would  have  you  take  those  of  established 
reputation,  rather  than  follow  your  own  fancy.  If  you 
should  not  admire  them  at  first,  you  will,  by  endeavour- 
ing to  imitate  them,  find  that  the  world  has  not  been 
mistaken.  The  habit  of  contemplating  and  brooding 
over  the  ideas  of  great  geniuses,  till  you  find  yourself 
warmed  by  the  contact,  is  the  true  method  of  forming  an 
artist-like  mind."  Thus  Dr.  Arnold:  "The  cartoons  of 
Raphael  at  Hampton  Court  Palace,  the  frescoes  of  the 
same  great  painter  in  the  galleries  of  the  Vatican  at 
Rome,  the  famous  statues  of  the  Laocoon  and  the  Apollo 
Belvidere,  and  the  church  of  St.  Peter  at  Rome,  the 
most  magnificent  building  perhaps  in  the  world — all  alike 
are  generally  found  to  disappoint  a  person  on  his  first 
view  of  them.  But  let  him  be  sure  that  they  are  excel- 
lent, and  that  he  only  wants  the  knowledge  and  the  taste 
to  appreciate  them  properly,  and  every  succeeding  sight 
of  them  will  open  his  eyes  more  and  more,  till  he  learns 
to  admire  them,  not  indeed  as  much  as  they  deserve,  but 

*  "The  very  essence  of  truth  is  plainness  ami  brightness;  the  dark- 
ness and  crookedness  is  our  own.  The  wisdom  of  God  created  under. 
Btanding  tit  and  proportionable  to  truth,  the  object  and  end  of  it,  as 
the  eye  to  the  thing  visible.  If  our  understanding  have  a  film  of 
ignorance  over  it,  or  be  blear  with  gazing  on  other  false  glistenings, 
what  is  that  to  truth?  If  we  will  but  purge  with  sovereign  eye-salve 
that  intellectual  ray  which  God  hath  planted  in  us,  then  we  would 
believe  the  Scriptures  protesting  their  own  plainness  and  perspicuity, 
calling  to  them  to  be  instructed,  not  only  the  wise  and  the  learned,  but 
the  simple." — Milton,  Of  Reformation  in  England,  Book  I. 


20  INTRODUCTION. 

so  much  as  greatly  to  enrich  and  enlarge  his  own  mind, 
by  becoming  acquainted  with  such  perfect  beauty.  So  it 
is  with  great  poets;  they  must  be  read  often  and  studied 
reverently,  before  an  unpractised  mind  can  gain  any 
thing  like  an  adequate  notion  of  their  excellence.  The 
reader  must  be  convinced  that  if  he  does  not  fully  ad- 
mire them,  it  is  his  fault,  and  not  theirs.  Here,  as  in 
everything  else,  humility  is  the  surest  path  to  exalta- 
tion." These  remarks  apply  with  the  greatest  force  to 
the  Scriptures,  embodying  as  they  do,  in  the  noblest  and 
most  appropriate  language,  not  the  conceptions  of  the 
human  intellect,  but  truths  so  unusual,  so  grand,  and  so 
ennobling,  that  even  after  having  been  revealed,  they 
cannot  be  received  by  the  natural  man  without  a  discern- 
ment imparted  by  the  Spirit.  The  truths  illustrated  in 
this  Song,  are  pre-eminently  among  those  which  are 
spiritually  discerned.  They  are  not  so  much  the  princi- 
ples of  the  doctrine  of  Christ,  as  the  things  which  are 
brought  more  particularly  into  view  as  we  go  on  unto 
perfection.  The  nature  of  the  subject,  love,  makes  it 
belong  to  the  advanced  part  of  the  Christian  life  more 
especially;  and  as  sanctification  refines  our  spiritual  per- 
ceptions, and  by  raising  us  from  our  degradation  of  dark- 
ness towards  the  condition  of  saints  in  light,  gives  us  the 
ability  to  appreciate  the  love  of  Jesus — we  see  more  and 
more  beauty  in  this  Song;  we  see  in  it  nothing  but 
beauty:  we  find  our  objections  against  it  arose  from  the 
corrupt  heart  rather  than  from  the  book;  we  feel  thank- 
ful that  the  Author  of  our  faith  has  provided  for  us 
words  so  rich,  so  glowing,  and  so  perfect  for  giving  utter- 
ance to  our  emotions;  and  we  rejoice  to  find,  under  the 
light  of  the  Holy  Ghost,  our  unsanctified  misapprehen- 
sions giving  place  to    the    conviction,  that  the  love  of 


INTRODUCTION.  21 

Jesus  towards  us  is  infinitely  greater  than  is  even  here 
expressed. 

The  Scriptures  contain  truths,  promises,  and  illustra- 
tions, adapted  to  every  variety  of  circumstances,  and  to 
every  grade  of  religious  experience.  Particular  truths 
can  be  fully  understood,  and  the  power  of  certain  pro- 
mises can  be  adequately  felt,  only  by  our  being  brought 
into  situations  where  the  soul  is  made  to  feel  the  need  of 
those  truths  and  those  promises.  Here  are  innumerable 
gradations  of  truth  adapted  to  the  different  degrees  of 
the  growth  of  the  soul  in  grace,  from  the  first  exercises 
of  conviction  to  the  highest  measure  of  sanctification 
attainable  on  earth.  A  particular  development  of  our 
spiritual  perceptions  is  requisite  for  feeling  the  beauty 
and  power  of  any  one  of  the  portions  of  truth  in  this 
ascending  scale;  and  as  the  unrenewed  man,  even  with 
profound  learning,  fails  to  apprehend  the  perfection  of 
holy  beauty  in  passages  with  which  he  has  a  mere  scien- 
tific acquaintance,  the  Christian,  while  understanding  all 
the  heart  can  know  of  the  truths  adapted  to  the  steps  of 
religious  experience  through  which  he  has  passed,  may 
yet  fail  to  comprehend  and  appreciate  thoroughly,  por- 
tions of  holy  writ  lying  in  regions  of  pious  exercises 
whereunto  he  has  not  attained.  Three  things  are  neces- 
sary for  understanding  perfectly  the  Scriptures:  such  an 
acquaintance  with  them  as  may  be  derived  from  human 
learning;  the  illumination  of  the  Holy  Spirit;  and  a 
position  in  the  circumstances  for  which  those  truths  were 
specially  given  and  adapted.  The  two  last  are  not 
inferior  in  importance  to  the  first,  and  other  things  being 
equal,  the  man  who  has  the  advantage  not  only  of  the 
teaching  of  the  Spirit,  but  of  being  led  by  Providence 
through  the  circumstances  of  life  in  which  the  want  of 
certain  promises  is  felt,  and  their  comforting  power 
3 


22  INTRODUCTION. 

enjoyed,  will  be  better  able  than  other  persons  to  sec 
beauty,  and  richness,  and  glory,  in  many  domains  of 
gospel  truths,  which  must  have  lain  unobserved  by  him, 
had  he  not  been  drawn  into  these  green  pastures,  and 
beside  these  still  waters,  by  the  Presence  that  dwelt  amid 
the  pillar  of  fire  in  the  wilderness. 

Hence,  this  Song  is  not  so  much  a  favourite  in  the 
early  Btage  of  the  religious  life,  as  at  subsequent  periods 
when  we  have  grown  in  grace.  It  is  the  manual  of  the 
advanced  Christian.  When  love  has  been  more  per- 
fected by  the  Spirit,  hither  do  we  come  for  expressions 
of  that  love.  "When  we  arc  anxious  to  hear  from  the 
lips  of  Jesus  the  fulness  of  his  love  to  us,  here  do  we 
rejoice  to  sit  and  listen.  The  Jews  were  not  wrong 
when  they  represented  this  book  as  the  holy  of  holies  in 
the  fabric  of  revelation;  for  assuredly,  the  voice  here 
speaking,  the  living  oracles  here  uttered,  can  be  heard 
only  by  those  who  have  been  initiated  into  the  mysteries 
of  godliness  and  dwell  under  the  shadow  of  the  Almighty. 
Accordingly,  this  book  has  been  a  favourite  with  eminent 
Christians.  While  some  persons  versed  in  biblical  lore, 
but  ignorant  of  the  alphabet  of  piety,  can  see  nothing 
further  in  this  Song  than  an  amatory  eclogue ;  and 
others,  whose  piety  we  are  far  from  doubting,  can  repre- 
sent these  words  given  by  inspiration,  as  "leading  us 
away  from  pure  and  spiritual  devotion,"  by  "connecting 
amatory  ideas  and  feelings  with  a  devotional  frame  of 
mind;"*  there  is,  and  always  has  been,  in  the  Church, 
a  class  of  persons  of  no  questionable  character  for 
ability,  learning,  or  holiness,  who  esteem  this  book 
among  the  choicest  portions  of  the  word  of  God.  "Were 
we  to  speak  of  the  partiality  of  Lady  Guyon  for  this 
book,    some    might    reply,  she    was  a  mystic.      Whether 

*  Stuart  on  the  old  Testament,  p.  874. 


INTRODUCTION.  23 

mystic  or  not,  far  better  would  it  be  for  the  world,  were 

the    tone    of   her    deep,    fervent,    energetic    piety,   more 

common.     But   who  will  bring  the  charge  of  mysticism 

against  Leighton,  Owen,   Romaine,  President  Edwards, 

and  Chalmers.     That  most  profound  of  metaphysician-, 

the  immortal  author  of  the  treatise  on  the  Freedom  of 

the  Will,  was  peculiarly  fond  of  the  book  of  Canticles, 

and    read    and   meditated   much    upon   it.     "The   whole 

book  of  Canticles,"  says  he,  "used  to  be  pleasant  to  me, 

and  I  used  to  be  much  in  reading  it  about  that  time,  and 

found  from  time  to  time  an  inward  sweetness  that  would 

carry    me    away    in    my    contemplations."       The    great 

leader  of  the  Free   Church   of  Scotland  in  her  exodus, 

speaking  of  Dr.  Pye  Smith's  asserting  the  non-inspiration 

of  the   Song,  says:   "It  would   bespeak  not  only  a  more 

pious  but  a  more  philosophic  docility,  to  leave  that  book 

in    undisturbed    possession    of   the    place    which    it    now 

enjoys,  where  it  might  minister,  as  in  ages  heretofore,  to 

the  saintly  and  seraphic  contemplations  of  the  advanced 

Christian,   who  discovers   that    in   this   poem    a  greater 

than  Solomon  is  here,  whose  name  to  him  is  as  ointment 

poured  forth,  and  who,  while  he  luxuriates  with  spiritual 

satisfaction  over  pages  that  the  world  has  unhallowed, 

breathes  of  the  ethereal  purity  of  the  third  heavens,  as 

well  as  their  ethereal  fervour."     Owen  says:   "Then  may 

a   man  judge  himself  to  have  somewhat  profited  in  the 

experience  of  a  mystery    of   a    blessed    intercourse  and 

communion  with  Christ,  when  the  expressions  of  love  in 

that  holy  Dialogue,  the  Song,  do  give  light  and  life  unto 

his    mind,  and    efficaciously  communicate    unto    him    an 

experience  of   their    power.     But   because    these    things 

are  little  understood  by  many,  the   book  itself  is  much 

neglected,  if  not  despised."     In  the  words  of  the  saintly 

McChcyne,  "No  book  furnishes  a  better  test  than  does 


24  INTRODUCTION. 

the  Song,  of  the  depth  of  a  man's  Christianity.  If  his 
religion  be  in  his  head  only,  a  dry  form  of  doctrines ;  or 
if  it  hath  place  merely  in  his  fancy,  like  Pliable  in  Pil- 
grim's Progress,  he  will  see  nothing  here  to  attract  him. 
But  if  his  religion  have  a  hold  on  his  heart,  this  will  be 
a  favourite  portion  of  the  word  of  God."  Beza,  the 
friend  and  associate  of  Calvin,  writes :  "  Those  instructed 
and  advanced  in  the  divine  life,  the  writer  of  this  Song 
does,  as  it  were,  carry  away  with  him  beyond  the  regions 
of  earth  to  the  contemplation  of  heavenly  things — as 
though  being  now  citizens  of  heaven,  they  might  knock 
for  admission  at  its  gates."  Butherford's  Letters,  so 
rich  in  pious  affection  and  heavenly  unction,  take  their 
colouring  from  the  Song ;  and  McCheyne,  who  found  in 
these  "Letters"  daily  delight,  though  dying  at  the  age  of 
nine  and  twenty,  had  scarcely  left  himself  a  single  text  of 
the  Song  on  which  he  had  not  already  discoursed. 

When,  therefore,  this  book  is  admitted  to  be  inspired, 
and  to  have  been  sanctioned  and  loved  by  the  ablest  and 
most  saintly  men  of  even  the  present  age,  those  who 
make  these  concessions,  yet  hold  the  book  in  disesteem, 
would  act  with  humility  and  wisdom  by  feeling  that  the 
difficulty  in  appreciating  it  lies  with  themselves.  Much 
of  what  is  censured  as  exceptionable,  disappears  from  the 
Song  when  read  in  the  original,  rather  than  in  our 
translation,  and  properly  understood.  There  are  argu- 
ments on  this  point  which  we  might  urge,  but  on  which 
we  do  not  rely.  It  might  be  stated  that  the  Song  is 
in  strict  accordance  with  the  nature  of  oriental  poetry, 
and  that  many  things  which  appear  strange  to  us  are 
but  the  peculiarities  of  this  oriental  costume.  The 
Hebrew  modes  of  thinking  and  writing,  were  different 
from  ours ;  though  not  more  so  than  the  habits  of  thought 
and  diction  yet  found  in  the  literature  of  eastern  nations. 


INTRODUCTION.  25 

Ancient  fable  mentions  a  person  who  possessed  the  power 
of  turning  everything  lie  touched  into  gold ;  some  minds 
possess  the  faculty  of  turning  everything  they  touch  into 
intellectual  gold;  others  have  the  characteristic  of  turn- 
ing everything  into  impurity;  even  the  grace  of  God  into 
lasciviousness,  and  his  truth  into  a  lie.  Much  of  the 
alleged  indelicacy  of  this  book,  is  the  fault  not  of  the 
author  but  of  the  translators,  as  may  be  seen  by  entering 
into  the  spirit  of  the  original,  or  by  reading  any  good 
translation,  like  that  of  Ilosenmiiller,  Dopke,  or  John 
Mason  Good. 

But  on  the  points  here  mentioned  we  shall  not  in- 
sist. We  take  the  higher  and  nobler  ground,  which  we 
trust  the  subsequent  exposition  will  show  to  be  truth,  that 
that  there  is  nothing  in  this  Song  contrary  to  delicacy  of 
taste  and  purity  of  thought.  Even  what  are  called  by 
some  persons  the  indelicate  passages  of  holy  writ,  are  far 
from  being  found  in  this  Song.  We  venture  to  assert, 
that  the  parts  looked  on  with  most  distrust,  are  capable 
of  a  natural  interpretation  incapable  of  offending  the 
most  sensitive  modesty,  and  tending  directly  to  our  edi- 
fication in  holiness.  With  the  same  reasonable  spirit 
which  is  essential  for  enjoying  the  finest  works  of  unin- 
spired genius,  let  us  feel  that  this  Song  is  everything  it 
has  been  represented  by  an  innumerable  cloud  of  wit- 
nesses ;  that  Ave  are  not  at  liberty  to  reject  or  neglect  a 
book  so  manifestly  of  Divine  origin;  that  if  the  Song  has 
been  ridiculed  by  the  corrupt  heart,  or  misused  to  pur- 
poses of  evil,  the  same  has  happened  with  almost  every 
other  portion  of  the  Bible ;  that  all  Scripture  is  given  by 
inspiration  of  God,  and  is  profitable  ;  and  that  by  pa- 
tient continuance  as  learners  at  the  feet  of  Him  who  is 
meek  and  lowly  in  heart,  we  shall  become  sensible  of  its 
beauties,  and  filled  with  admiring  love. 
3* 


26  INTRODUCTION. 

As  the  enemy  of  souls  contests  every  step  of  our  pro- 
gress from  error  into  the  full  light  of  truth,  failing  to 
make  us  reject  this  book  as  uninspired,  or  as  improper 
for  the  use  of  the  pure  in  heart,  he  will  be  equally  satis- 
fied in  depriving  us  of  its  benefit,  by  leading  to  a  wrong 
interpretation.  Much  of  the  dislike  to  this  Song,  even 
by  Christians,  has  arisen  from  the  erroneous  method  pur- 
sued in  the  exposition,  by  some  of  the  most  pious  com- 
mentators. Even  a  pious  man  may  go  astray,  through 
a  false  theory  of  interpretation.  There  is  no  book  in 
the  Bible  further  removed  than  this  Song,  beyond  the 
capability  of  an  impious  man,  even  of  great  learning,  for 
giving  a  proper  exposition.  There  are  portions  of  Scrip- 
ture containing  an  unadorned  statement  of  doctrine  or 
facts,  which  a  scholar  who  takes  them  up  as  he  would  an 
uninspired  classic,  may  interpret  fairly  according  to  the 
literal  meaning.  Such  a  man  may  be  called  a  commen- 
tator on  the  Scriptures,  he  can  hardly  be  called  an 
expounder  of  them.  It  is  a  dangerous  error,  and  one 
into  which  the  unsanctified  heart  is  continually  liable  to 
fall,  that  learning  is  the  one  essential  thing  in  biblical 
interpretation.  The  importance  in  this  book  of  a  well 
furnished  head,  may  cause  us  to  undervalue  the  aid 
necessary  from  a  pious  heart.  Bringing  to  the  subject 
of  religion  our  modes  of  thinking  on  common  topics,  we 
forget  that  the  Scriptures  have  difficulties  which  require 
spiritual  discernment,  no  less  than  philological  acumen, 
and  that  a  man  may  "understand  all  mysteries  and  all 
knowledge,"  while  destitute  of  the  love  which  is  the  key 
to  the  solution  of  its  deepest  and  most  edifying  problems. 
The  mere  philologist  and  antiquary  perform  an  important 
work  in  the  business  of  exposition.  It  is  nothing  more 
than  the  work  of  hewing  the  wood  and  drawing  the 
water.      In  religious  worship,  the  tendency  of  the  heart, 


I  M  I  It  0  D  U  C  T  I  0  N.  '11 

under  its  corrupt  inclinations,  is  to  exalt  the  ceremonial 
above  the  spiritual ;  and  in  devotion  to  the  study  of  the 
Scriptures,  we  are  in  danger  of  exalting  the  scientific 
above  the  spiritual;  of  resting  in  the  means,  rather  than 
in  the  end;  in  learned  investigation,  rather  than  in  the 
spiritual  apprehension  by  the  heart,  of  the  truths  to 
•which  those  investigations  lead.  The  enemy  of  holiness 
and  parent  of  error  cares  not  in  what  -way  he  succeeds  in 
keeping  us  from  understanding  the  truth;  whether  by 
inducing  us  to  neglect  the  essential  aids  of  learning  and 
study,  under  the  fanatical  impression  that  the  Spirit  will 
give  all  needed  illumination  without  the  use  of  means,  or 
by  leading  us  to  rest  in  these  scientific  investigations 
alone,  without  the  indispensable  assistance  of  the  Holy 
Spirit.  Here,  especially,  must  the  well  furnished  head 
be  found  in  alliance  with  a  heart  controlled  by  grace. 
There  is  no  portion  of  the  Scriptures  which  reijuires 
more  than  does  this  Song,  a  sanctified  state  of  the  affec- 
tions in  him  who  undertakes  the  interpretation.  With- 
out this,  the  marrow  of  the  book  cannot  be  relished  or 
detected.  Here,  especially,  are  things  which  must  be 
not  so  much  philologically,  as  spiritually  discerned;  and 
which,  to  the  natural  mind,  however  learned,  without  the 
teaching  of  the  Spirit,  must  appear  as  absolute  foolish- 
ness.    To  such  we  may  say,  in  the  language  of  Herbert: 

"Slight  imt  these  few  -words; 
If  truly  Baid,  they  may  take  part 

Among  the  best  in  art. 
The  fineness  which  a  hymn  or  psalm  affords, 
Is,  when  the  soul  unto  the  lines  accords." 

In  this  Song,  truth  is  taught,  not  by  didactic  state- 
ments, but  by  figurative  illustrations.  As  the  doctrines 
relating  to  the  person  and  work  of  Jesus  are  not  only 
set  forth  literally  in  the  New  Testament,  but  are  illustra- 


28  INTRODUCTION. 

ted  by  the  emblems  of  the  Jewish  service ;  so  the  recipro- 
cal love  of  Christ  and  his  people,  unfolded  by  plain  state- 
ment in  other  portions  of  the  Bible,  is  here  elucidated  by 
poetical  imagery  and  comparisons.  The  types  are  cor- 
rectly interpreted  by  a  knowledge  of  the  doctrines  of  the 
New  Testament,  while  those  doctrines  are  in  turn  made 
clear  only  by  intelligent  acquaintance  with  the  meaning 
of  the  types.  And  the  love  of  the  Redeemer  and  the  re- 
deemed, as  taught  by  himself  ami  his  inspired  disciples,  is 
illustrated  in  the  emblematical  language  of  this  Song; 
while,  at  the  same  time,  the  key  to  a  knowledge  of  these 
instructive  figures  is  found  in  acquaintance  with  the 
divine  love  here  so  beautifully  elucidated.  A  single 
emblem  or  illustration,  standing  out  by  itself,  is  called  a 
type  or  figure  of  things  to  come.  "When  the  emblems 
are  multiplied,  and  the  figure  continued  to  some  length, 
the  whole  becomes  an  allegory.  Such  is  the  nature  of 
this  book.  It  is  an  allegorical  illustration  of  the  ope- 
rations of  love  in  the  bosom  of  the  saint  and  of  the 
Redeemer. 

Lowth  defines  an  allegory  to  be  "  a  figure,  which, 
under  the  literal  sense  of  the  words,  conceals  a  foreign 
or  a  distant  meaning."  Dividing  allegories  into  three 
kinds,  the  continued  metaphor,  the  parabolic  allegory, 
and  the  mystical  or  historic  allegory,  he  supposes  this 
Song  to  belong  to  the  third  class,  which  conveys  under 
the  veil  of  some  historical  narrative  a  sacred  and  more 
elevated  meaning.  According  to  him,  the  parabolic  alle- 
gory "  consists  of  a  continued  narration  of  fictitious 
events,  applied  by  way  of  simile  to  the  illustration  of 
some  important  truth."  The  difference  between  the  his- 
toric and  the  parabolic  allegory  lies  in  this  fact:  in  the 
latter,  the  incidents  are  partly  or  wholly  fictitious;  in  the 
former  they  are  entirely    real.     "We  differ  from  him,  in 


INTRODUCTION.  29 

holding  this  book  to  belong  to  the  parabolic,  rather  than 
the  historic  allegory.  Fairbairn's  definition  is  good:* 
"An  allegory  is  a  narrative,  either  expressly  feigned  for 
the  purpose,  or,  if  describing  facts  which  really  took 
place,  describing  them  only  for  the  purpose  of  represent- 
ing certain  higher  truths  or  principles  than  the  narrative 
in  its  immediate  representation,  whether  real  or  fictitious, 
could  possibly  have  taught.  The  immediate  representa- 
tion, therefore,  is  cither  invented,  or  at  least  used,  as  a 
mere  cover  for  the  higher  sense,  which  may  refer  to 
things  ever  so  remote  from  those  primarily  denoted,  if 
only  the  corresponding  relations  are  preserved."  The 
inquiry  then  arises — Receiving  this  book  as  a  part  of  the 
canon,  what  reasons  have  we  for  giving  it  an  allegorical 
interpretation?  While  proceeding  to  mention  these,  we 
consider  the  point  as  incontestably  settled,  that  no  por- 
tion of  the  Scriptures  has  a  better  right  than  this  Song 
to  a  place  among  the  pages  of  inspiration.  Taking  this 
book  as  canonical,  are  we  to  go  no  further  than  the 
literal  import,  or  are  we  to  give  it  an  allegorical  mean- 
ing? We  expound  it  allegorically  for  the  following 
reasons. 

1.  The  reception  of  this  book  into  the  canon  cannot  be 
accounted  for  but  on  the  ground  that  it  represents  alle- 
gorically the  reciprocal  love  of  Christ  and  his  people. 
There  must  have  been  some  reason  for  taking  it  into  the 
canon.  It  could  not  have  been  for  singing  of  carnal  love : 
this  the  whole  aim  of  the  Scriptures  opposes.  And  when 
such  men  as  Umbreit,  Amnion,  and  Yelthusen  maintain 
that  it  consists  of  amatory  epistles  by  Solomon,  and 
Michaelis  supposes  it  was  placed  here  to  guard  against 
the  opinions  of  those  who  hold  conjugal  love  inconsistent 
with  the  love  of  God — they  forget  that  a  house  divided 
*  Fairbairn's  Typology,  vol.  i.  p.  10. 


30  INTRODUCTION. 

against  itself  cannot  stand;  that  as  the  design  of  the 
Scriptures  is  to  effect  the  purity  of  heart  necessary  for 
seeing  God,  they  cannot  by  any  possibility  sing  of  illicit 
love,  or  even  the  praises  of  conjugal  affection.  "Impos- 
sible! impossible!"  says  Aben  Ezra,  the  celebrated  rabbi, 
"that  the  Song  of  songs  should  treat  of  carnal  love; 
everything  is  expressed  in  it  in  the  "way  of  allegory. 
Were  not  the  book  of  the  highest  dignity,  it  could  never 
have  been  incorporated  among  the  sacred  writings.  Nor 
on  this  point  is  there  any  controversy."  To  all  such 
objections,  the  answer  of  Rosenmiiller  is  sufficient:  "The 
universal  genius  and  method  of  the  sacred  books  exclude 
the  idea  of  admitting  among  them  songs  about  the  ordi- 
nary love  of  man  and  woman."  The  marriage  of  Solomon 
was  not  a  thing  of  such  importance,  as  to  warrant  the 
Jews  in  placing  among  the  sacred  Scriptures  a  song 
restricted  to  this  topic  only,  and  uninspired.  Nothing 
"was  admitted  into  the  canon  that  is  not  inspired,  and  that 
has  not  a  direct  bearing  on  the  spiritual  improvement  of 
man — that  is  not  profitable  for  instruction  in  righteous- 
ness.    2  Tim.  iii.  16. 

2.  The  allegorical  interpretation  is  in  perfect  accord- 
ance with  the  spirit  of  oriental  poetry.  "The  Song  of 
songs  is  an  oriental  poem ;  and  this  allegoric  mode  of 
describing  the  sacred  union  subsisting  between  mankind 
at  large,  or  an  individual  and  pious  soul,  and  the  great 
Creator,  is  common  to  almost  all  eastern  poets,  from  the 
earliest  down  to  the  present  age.  It  is  impossible,  without 
such  an  esoteric  interpretation,  to  understand  many  of 
the  passages  of  the  chaste  and  virtuous  Sadi,  or  the  more 
impassioned  Hafiz;  and  the  Turkish  commentators,  Feri- 
dun,  Sudi,  and  Seid  Ali,  following  the  example  of  the 
ancient  Hushangis,  have  uniformly  thus  interpreted  them, 
as   they  have   also    the  writings   of  all    the    Sufi   poets; 


INTRODUCTION.  31 

though  in  many  instances  they  have  unquestionably  pur- 
sued their  mystic  meaning  to  an  extravagant  length. 
The  Leili  and  Mejnun  of  the  Persians  may  be  contem- 
plated as  the  royal  bridegroom  and  his  beloved  spouse  of 
the  Hebrews.  The  former  have  furnished  a  subject  for  a 
variety  of  the  bards  of  Iran.  But  whether,  in  the  instance 
before  us,  Solomon  intended,  or  not,  to  introduce  the 
mystic  allegory  here  assumed,  it  is  incontrovertible  that 
precisely  such  an  allegory  exists  in  the  Mesnavi,  or  poem 
upon  the  loves  of  the  same  illustrious  personages,  Leili 
and  Mejnun,  by  the  elegant  Nezami,  who,  as  well  as 
Hafiz,  in  the  opinion  of  Sir  William  Jones,  always  appears 
to  apply  the  name  of  Leili  to  the  omnipresent  Spirit  of 
God.  This  emblematic  mysticism  in  the  bards  of  Iran,  is 
quite  as  conspicuous  in  those  of  India;  and  the  Vedantis, 
or  Hindu  commentators,  have  been  as  eager  as  the  Sufis 
themselves  to  attribute  such  a  double  meaning  to  their 
compositions.  Of  all  the  poems  of  the  East,  by  far  the 
nearest  in  subject,  style,  and  imagery,  to  the  Song  of 
Solomon,  are  the  Gitagovinda,*  or  Songs  of  Jayadeva. 
The  subject  of  the  inimitable  Jayadeva  is  the  loves  of 
Crishna  and  Radha,  or  the  reciprocal  attraction  between 
the  divine  goodness  and  the  human  soul.  His  style,  like 
that  of  the  Hebrew  bard,  is  in  the  highest  degree  flowery; 
his  poem  consists  of  distinct  songs  or  idyls,  some  of  which 
are  soliloquies,  and  others  dialogues;  but  all  of  them,  like 
the  Song  of  songs,  confined  to  the  same  theme,  and  in 
some  measure  progressive  in  its  history."f  Major  Scott 
"Waring  says:  "The  Persians  insist  that  we  should  give 
them  the  credit  of  understanding  their  own  language; 
that  all  the  odes  of  their  celebrated  poets  are  mystical, 

*  A  translation  of  this  may  be  found  in  Adam  Clark's  Commentary 

on  the  Song,  and  in  Sir  William  Jones's  Works. 

f  Song  of  songs,  or  Sacred  Idyls,  by  John  Mason  Good,  p.  _i>. 


32  INTRODUCTION. 

and  breathe  a  fervent  spirit  of  adoration  towards  the 
Supreme  Being.  They  maintain  that  the  poets,  being 
generally  Soofees,  profess  eager  desire  without  carnal 
affection,  and  circulate  the  cup,  but  no  material  goblet, 
since  all  is  spiritual  to  them,  all  is  mystery  within  mys- 
tery. In  fact,  they  regard  the  poetry  as  of  the  same 
nature  as  Solomon's  Song;  and,  indeed,  the  fact  that  so 
large  a  proportion  of  the  poetry  of  Western  Asia,  that  is, 
of  Arabia  and  Persia,  is  employed  in  the  expression  of 
religious  emotions  mystically,  under  the  same  image  that 
we  find  there,  is  a  very  strong  argument  for  the  general 
opinion  that  the  Canticles  form  a  mystical,  or  allegorical, 
or  religious  poem,  the  details  of  which,  although  they 
seem  to  us  hard  to  be  understood,  are  perfectly  intelligi- 
ble, in  a  sacred  sense,  to  the  Persian  and  Arabian  of  the 
present  day,  as  they  were  to  the  ancient  Hebrew." 

In  his  essay  on  the  mystical  poetry  of  the  Persians 
and  Hindus,  Sir  William  Jones  says  all  that  need  be  said 
on  this  subject:  "A  figurative  mode  of  expressing  the 
fervour  of  devotion,  or  the  ardent  love  of  created  spirits 
towards  their  beneficent  Creator,  has  prevailed  from  time 
immemorial  in  Asia:  particularly  among  the  Persian 
thcists,  both  ancient  Ilushangis  and  modern  Sufis.  This 
singular  species  of  poetry  consists  almost  wholly  of  a 
mystical  religious  allegory,  though  it  seems,  on  a  tran- 
sient view,  to  contain  only  the  sentiments  of  a  wild  and 
voluptuous  libertinism.  Passages  in  Barrow  on  the  love 
of  God,  and  the  mysterious  union  of  the  soul  with 
him,  border  on  quietism  and  enthusiastic  devotion;  and 
differ  only  from  the  mystical  theology  of  the  Sufis  and 
Yogis,  as  the  flowers  and  fruits  of  Europe  differ  in  Bcent 
and  flavour  from  those  of  Asia;  or  as  European  differs 
from  Asiatic  eloquence;  the  same  strain,  in  poetical 
measure,  would  rise  up  to  the  odes  of  Spencer  on  divine 


INTRODUCTION.  33 

love  and  beauty;  and  in  a  higher  key,  with  richer  embel- 
lishments, to  the  songs  of  Hafiz  and  Jayadeva,  the  rap- 
tures of  the  Masnavi,  and  the  mysteries  of  the  Bhagavat. 
Many  zealous  admirers  of  Ilafiz  insist  that  by  wine  he 
invariably  means  devotion,  by  kisses  and  embraces  the 
raptures  of  piety.  The  poet  himself  gives  a  colour  in 
many  passages  to  such  an  interpretation;  and  without  it 
we  can  hardly  conceive  that  his  poems,  or  those  of  his 
numerous  imitators,  would  be  tolerated  in  a  Musselman 
country,  especially  at  Constantinople,  where  they  are 
venerated  as  divine  compositions."*  The  Sufis  have  a 
regular  lexicon  of  large  size,  the  express  design  of  which 
is  to  give  the  allegorical  meaning  of  the  words  most  fre- 
quently used  in  this  kind  of  poetry — as  in  the  following 
specimens :  wine  means  devotion ;  sleep,  meditation ;  per- 
fume, religious  hope;  kiss,  pious  rapture;  ebriety,  reli- 
gious ardour;  lips,  mysteries  of  God;  beauty,  perfections 
of  God;  tresses,  glory  of  God. 

As  the  Song  is  an  oriental  production,  the  allegorical 
interpretation  is  the  natural  one  to  a  person  acquainted 
with  the  spirit  of  oriental  literature.  To  such,  the  literal 
interpretation  is  that  which  appears  far-fetched,  vapid, 
and  unnatural. 

3.  The  names  employed  to  designate  the  two  important 
persons  in  this  Song,  prove  it  to  be  an  allegory.  Sholo- 
moh  and  Shulamith  differ  from  each  other  only  as  Cor- 
nelius differs  from  Cornelia.  They  are  in  as  perfect 
keeping  with  the  tenor  of  the  allegory  as  John  Banyan's 
Christian  and  Christiana  are  with  the  scope  of  the  Pil- 
grim's Progress.  According  to  prophecy,  Jesus  was  to 
be  called  the  Prince  of  Peace;  and  angels  heralded  his 
coming. as  "peace  on  earth."     The  names  here  adopted 

*  Sir  W.  Jones's  essay  on  "  The  Mystical  Poetry  of  the  Persians 
ami  Hindus." — Works,  vol.  i.  p.  440. 


•34  INTRODUCTION. 

are  in  accordance  with  such  a  character — Shelomoh  mean- 
ing Prince  of  peace;  and  Shulamith,  the  bride  of  Shelo- 
moh, the  Princess  of  peace. 

4.  There  are  many  things  in  the  Song  which  cannot 
be  explained  by  any  knowledge  we  have  of  Hebrew  cus- 
toms ;  nor  indeed  in  any  way,  without  taking  the  book  as 
an  allegory,  rather  than  a  personal  narrative,  without 
reference  to  facts  as  existing,  and  solely  to  illustrate 
truth.  Such  departure  from  rigid  facts  and  customs  is 
allowable  in  an  allegory.  In  reading  history,  our  object 
is  to  have  reproduced  before  the  mind  a  picture  of 
events  as  they  really  existed:  in  an  allegory  we  look  for 
nothing  further  than  the  illustration  of  truth ;  and  there- 
fore he  who  weaves  it,  is  not  bound,  in  bringing  together 
the  incidents,  to  follow  any  order  of  nature  or  of  facts; 
but  is  at  liberty  to  combine  incidents  in  any  way  that 
imagination,  guided  by  reason,  sees  conducive  to  the  end 
in  view.  "By  what  other  means,"  says  Warburton, 
"except  by  revelation,  can  an  allegorical  writing  be 
known  to  be  allegorical,  but  by  circumstances  in  it  which 
cannot  be  reconciled  to  the  story  or  fable  that  serves 
both  for  a  cover  and  vehicle  to  the  moral?  "When  the 
allegory  is  of  some  length,  it  can  scarce  be  otherwise  but 
that  some  circumstances  in  it  must  be  varied  from  the 
fact  to  adapt  it  to  the  moral."*  In  such  compositions  as 
the  vision  of  Mirza  or  of  Theodore,  the  history  of  Seged 
or  the  Tilgrim's  Progress,  the  adventures  of  Sir  Guyon 
or  of  Faustus,  we  do  not  expect  an  adherence  to  facts,  or 
even  to  probabilities.  "The  poet  is  universally  allowed 
to  place  his  personages,  even  when  strictly  historical,  in 
circumstances  which  we  know  could  not  have  been  those 
that  actually  surrrounded  them."f     And  we  must  notice 

*  Warburton's  Divine  Legation,  book  iii.  274. 
f  Edinbprgh  Review,  No.  181,  p.  109. 


INTRODUCTION.  35 

the  difference  between  an  allegory  and  a  type.  Types 
are  incidents,  personages,  or  objects,  appointed  under  the 
Old  Dispensation  as  illustration  of  truths  to  be  thereafter 
fully  revealed.  The  meaning  conveyed  by  them  is  meta- 
phorical, but  the  incidents  in  which  that  meaning  is  em- 
bodied, are  not  to  any  degree  imaginary,  but  are  through- 
out real.  While  an  allegory  is  a  continued  metaphor,  the 
materials  composing  it  may  be  drawn  indiscriminately 
from  the  domains  of  fact  or  of  fiction.  This  Song  is  not 
a  typical,  but  an  allegorical  representation  of  the  love  of 
Christ  and  his  Church,  a  love  that  existed  and  needed 
elucidation  under  the  Old  Economy,  no  less  than  under 
the  New.  Hence  many  things  are  found  in  it  that  are  a 
deviation  from  Jewish  customs,  and  from  human  facts; 
and  are  here  written  down  for  setting  in  a  clear  light  this 
wondrous  love.  It  will  be  sufficient  now  to  refer  to  chap, 
iii.  2,  chap.  v.  7,  and  chap.  iii.  10,  "paved  with  love." 
Therefore  it  is  that  Rosenmiiller  says,  on  chap.  iii.  4, 
J  line  satis  patet  aA/jjoyr/.w^  Juec  inteUigenda  esse.  And 
it  is  for  obviating  the  difficulty  arising  from  the  disagree- 
ment of  circumstances  here  mentioned,  with  Jewish  anti- 
quities, that  some  commentators  have  resorted  to  the  sup- 
position that  a  part  of  the  incidents  here  recorded,  occur- 
red only  in  a  dream.  When  the  book  is  viewed  as  an 
allegory,  all  these  difficulties  disappear. 

5.  The  obvious  connection  of  this  Song  with  the  forty- 
fifth  and  seventy-second  psalms,  is  another  claim  for 
giving  it  an  allegorical  meaning.  The  thirty-seventh 
psalm  bears  a  very  strong  resemblance  to  the  book  of 
Proverbs,  and  the  thirty-ninth  psalm  to  the  book  of  Job; 
as  the  Song  does  to  the  psalms  just  mentioned.  There 
arc  certainly  trilogies  to  be  found  in  the  book  of  Psalms, 
though  we  would  run  no  parallel  whatever  between  them 
and  the  trilogy  of  the  Greek  drama.     Thus,  according  to 


36  INTRODUCTION. 

Ilengstenberg,  psalms  cviii.  ex.  and  cxi.  form  a  trilogy. 
The  same  is  true  of  the  Song  of  Solomon,  and  psalm  xlv. 
and  lxxii.  They  are  all  the  parts  of  a  whole,  and  draw 
their  imagery  from  the  court  and  reign  of  Solomon. 
Psalm  lxxii.  represents  the  nature  of  the  reign  of  the 
Prince  of  Peace  as  righteous,  universal,  gracious,  and 
enduring;  psalm  xlv.  sets  forth,  under  the  marriage  of  a 
noble,  beauteous,  conquering  prince  with  a  foreign  prin- 
cess, the  relation  of  the  Messiah  to  his  chosen  people ;  the 
Song  of  Solomon  illustrates  under  a  comparison  drawn 
from  the  mutual  affection  of  such  a  king  and  queen, 
doubtless  the  same  referred  to  in  psalm  xlv. — the  recipro- 
cal love  of  Jesus  and  his  redeemed.  The  oldest  inter- 
preters, both  Jewish  and  Christian,  give  these  two  psalms 
no  other  than  an  allegorical  interpretation.  Considering, 
therefore,  their  identity  with  this  book,  in  imagery,  spirit, 
and  aim,  all  correct  principles  of  exposition  require  that 
we  give  to  the  Song,  equally  with  them,  an  allegorical 
interpretation. 

6.  The  Scriptures  apply  the  spirit  of  this  allegory  to 
Christ  and  the  Church.  This  is  not  indeed  done  within 
the  narrow  compass  of  the  book  called  the  Song.  It  is 
enough  that  such  application  be  found  in  the  limits  of 
the  Bible.  The  clew  to  the  meaning  of  the  parable  of 
the  sower  was  not  given  at  the  time  it  was  spoken,  but 
afterwards,  when  the  disciples  had  been  made  to  feel 
themselves  unable  to  see  through  the  mystery,  and  had 
come  to  Jesus  for  an  explanation.  The  interpretation  of 
this  parable  and  of  others,  is  as  much  detached  from  the 
parable  as  the  grounds  for  explaining  this  Song  are 
detached  from  the  Song.  The  clew  to  the  whole  system 
of  the  Jewish  ritual  is  not  found  till  we  come  to  the 
Epistle  to  the  Hebrews.  The  solution  of  many  of  the 
prophecies  given  in  allegorical  dress,  is  to  be  got,  not 


INTRODUCTION.  37 

from  any  hints  appended  as  to  the  specific  facts  pointed 
ont  thereby,  but  only  from  the  general  meaning  of  such 
symbols    in    prophetical   language,  and  from   the  future 
history  of   the  world,   viewed  in  comparison   with    such 
meaning.     It  is  not  a  thing  of  the  least  moment,  that  the 
clew  to  a  prophecy,  parable,  or  allegory,  be  given  in  the 
book  containing  it,  or  by  the  man  who  gave  it  utterance. 
The  material  point  is,  that  it  be  spoken   by   the   Holy 
Spirit,   and   be   found  within    the    word    of   God.      The 
various  books  of  inspiration  are  merely  different  chapters 
in   the  one  great  volume  of  revelation.      The  whole  has 
one  Author,  the  divine  Spirit  of  Wisdom,  and  whatever 
truths  are  there  found,  derive  their   authority,   "not  of 
men,   neither   by  man,"   but   from   the  presence   of  the 
Holy  Ghost.     And  according  to  the  laws  of  poetic  com- 
position, we  could  not  expect  to  find  in  Canticles  itself, 
an  indication  that  the  book  is  an  allegory,  and  that  such 
is  its  meaning.      The  poem  is  more  finished   and  more 
pleasant  as  a  study,  in  its  present  form,  than  it  could  be 
with  the  thread  of  the   allegory   continually  broken  by 
interpolations  concerning  the  meaning.      Is  it  necessary, 
or  in  good  taste,   to   write  on   an   allegorical  picture  or 
piece  of  statuary,  what  it  means.     The  finest  allegorical 
poems,  and  the  finest  allegorical  passages  of  poems  not 
wholly  allegorical,  are  framed  on  the  same  principle  with 
this  Song — of  leaving  much  to  be  done  by   the  reader 
towards  threading  out  the  literal  meaning.      Every  piece 
of  this  kind  is  a  species  of  enigma :  the  solution  of  this  is 
to  be  sought  at  the  lips  of  the  Holy  Spirit ;  he  will  lay 
open  the  veins  of  wisdom  here  contained,  to  those  who 
search  for  them  as  for  hid  treasures. 

Tin-  question  therefore  is,  Do  we  find  in  the  Scriptures 
any  clew  to  the  meaning  of  an  allegory  like  this?  any 

thing  leading  us  to  suppose  that  such  language  may  be 

4* 


38  INTRODUCTION. 

applied  to  the  illustration  of  the  love  of  Christ  and  his 
people?  On  this  point  we  have  full  and  satisfactory 
instructions.  In  many  passages,  the  relation  of  husband 
and  wife  is  used  for  setting  forth  the  love  and  the  rela- 
.  tions  of  the  Redeemer  and  the  redeemed.  This  is,  in 
truth,  the  leading  and  standing  comparison  on  this  sub- 
ject, throughout  the  whole  Scriptures.  For  establishing 
the  inspiration  of  a  book,  there  is  no  necessity  for  it  to  be 
quoted  by  Christ  and  his  Apostles,  or  for  its  illustrations 
to  receive  such  sanction.  The  Song  is  not  the  only  book 
in  the  Old  Testament  where  this  comparison  is  used. 
It  is  the  leading  and  standing  comparison  on  this  subject. 
And  how  can  there  be  a  doubt  concerning  its  meaning, 
after  such  language  as  this :  "I  have  likened  the  daugh- 
ter of  Zion  to  a  comely  and  delicate  woman."  Jer.  vi.  2. 
After  such  frequent  repetition  of  it  through  the  compass 
of  revelation,  one  of  the  last  things  in  the  Scriptures  is 
the  setting  of  this  allegory  beyond  all  question,  by  call- 
ing the  Church  "the  bride,  the  wife  of  the  Lamb,"  Rev. 
xxi.  9;  as  though  it  was  said,  The  bride  alluded  to  in 
those  many  passages  as  the  wife  of  the  Lamb,  is  the 
redeemed  Church.  And  how  could  we  expect  anything 
more  satisfactory  than  the  words  of  our  Saviour,  in  Matt, 
xxii.  1 — 10,  and  xxv.  1 — 13?  There  the  meaning  is 
made  clear  by  the  restriction,  "The  kingdom  of  heaven 
is  like  unto  a  certain  king  which  made  a  marriage." 

Here,  therefore,  we  have  a  volume  which  the  Holy 
Spirit  has  given  to  man  by  inspiration,  consisting  of 
different  chapters,  called  by  us  books,  published  at  inter- 
vals, through  a  succession  of  ages,  according  to  his  aviso 
arrangements  in  unfolding  the  plan  of  salvation.  One  of 
these  chapters  is  occupied  as  an  elucidation  of  the  love  of 
Christ  and  his  people,  by  means  of  a  comparison  taken 
from  the  love  of  husband  and  wife.      In  perfect  keeping 


INTRODUCTION.  39 

with  the  laws  of  poetry,  this  allegory  is  not  marred  by 
the  introduction  of  sentences  giving  a  clew  to  its  literal 
meaning.  It  lies  in  the  casket  of  revelation,  an  exquisite 
gem,  engraved  with  emblematical  characters,  with  no- 
thing literal  thereon  to  break  the  consistency  of  their 
beauty.  But  in  other  parts  of  this  volume,  its  author, 
the  Holy  Spirit,  has  very  distinctly  stated  that  the  bride 
there  introduced  is  the  redeemed  Church,  the  sanctified 
soul;  and  that  "her  Maker  is  her  husband,  the  Lord  of 
Hosts  is  his  name." 

7.  The  Scriptures  do  more  than  merely  apply  the 
spirit  of  this  allegory  to  Christ  and  his  Church;  they  set 
forth  the  union  of  Christ  and  his  Church,  as  a  great  fact 
on  which  the  relation  of  marriage  is  founded,  for  being 
the  illustration  of  this  union  to  the  comprehension  of 
men.  In  Eph.  v.  22 — 33,  the  apostle  takes  the  truth  of 
the  oneness  of  Jesus  and  his  people,  and  makes  it  the 
basis  of  an  argument  for  illustrating  and  enforcing  the 
duties  of  the  marriage  relation.  These  were  very  much 
violated  in  the  heathen  world,  as  they  are  even  at  the 
present  day;  they  lie  at  the  foundation  of  everything 
good  and  stable  among  men,  and  therefore  required  to  be 
set  in  a  very  clear  light,  and  on  a  very  strong  basis. 
This  has  been  done.  What,  therefore,  is  that  basis? 
It  is  nothing  less  than  the  union  existing  between  Christ 
and  his  people,  and  the  likeness  of  the  relation  between 
husband  and  wife  to  this  union.  He  does  not  go  from  the 
marriage  relation  to  the  union  of  Christ  and  the  Church, 
as  though  the  former  was  the  first  and  better  estab- 
lished principle;  but  he  comes  down  from  the  union  of 
Jesus  and  his  people,  to  the  marriage  relation,  inas- 
much as  that  union  was  the  first  and  best  recognized 
fact,  and  the  ground  of  the  reciprocal  duties  of  the  mar- 
riage state. 


40  INTRODUCTION. 

While  man  was  formed  in  the  image  of  God,  and  thus 
hears  in  his  constitution  certain  endowments  which  are 
the  likeness  of  certain  attributes  of  the  divine  character; 
in  his  social  relation,  the  union  between  husband  and 
wife  was  intended  to  be  an  image  of  the  relation  existing 
between  Jesus  and  the  redeemed;  just  as  the  relation  of 
father  and  son  is  an  illustration  of  the  union  between  two 
persons  of  the  Trinity.  In  the  purpose  of  God,  this 
union  existed  before  the  creation  of  man  and  the  institu- 
tion of  the  marriage  relation.  It  was  an  original  picture 
lodged  in  the  mind  of  God,  of  a  great  and  glorious  fact 
thereafter  to  be  developed,  which  it  was  necessary  to 
unfold  to  man,  and  of  which  the  marriage  relation  was 
a  transcript.  God  could  doubtless  have  made  other 
arrangements  for  representing  to  us  this  spiritual  rela- 
tion; it  is  sufficient  for  us  to  know  that  marriage  has 
been  shaped  with  reference  to  this  end.  Love  in  the 
human  soul  is  the  image  of  love  in  God,  and  the  love  of 
husband  and  wife  is  the  image  of  that  love  of  God  in 
Christ  exercised  towards  his  people.  This  is  not  an 
uncertain  figment  of  the  fancy,  but  truth  resting  on  the 
deliberate  purpose  of  God  the  Creator. 

The  apostle  brings  out  distinctly  several  points  on 
this  topic;  Christ  is  the  head  of  the  Church; — the 
Church  is  his  body; — he  is  the  Saviour  of  this  body,  by 
and  through  him  it  was  created  anew  from  its  state  of 
spiritual  death; — this  salvation  or  new  creation  is  the 
result  of  his  love,  and  is  a  strong  exhibition  of  that  love ; 
— it  required  him  to  leave  heaven  and  suffer  great  sacri- 
fices;— it  prompts  him  to  foster  and  cherish  the  Church 
by  sanctification ; — this  is  in  order  that  the  Church 
may  be  without  spot  or  wrinkle,  perfectly  lovely; — the 
Church,  as  a  consequence,  is  subject  to  Christ.  He 
states   these  truths  as  the  foundation  of  the    follow ing 


INTRODUCTION.  41 

duties:  As  Christ  is  the  head  of  the  Church,  so  the  hus- 
band is  the  head  of  the  wife  ;  as  the  Church  is  the  body 
of  Christ,  so  the  wife  is  really  one  with  the  husband,  as 
truly  as  the  body  of  an  individual  is  one  with  the  person ; 
— as  the  Church  is  formed  from  Christ,  so  the  wife  was 
formed  from  the  body  of  the  husband; — as  this  forming 
of  the  Church  is  the  result  of  his  love,  or  for  the  purpose 
of  gratifying  that  love,  so  the  existence  of  the  marriage 
relation  calls  into  exercise  the  strongest  affection  of 
man; — as  it  required  Jesus  to  leave  the  glory  of  the 
Father  and  heaven,  so  must  a  man  leave  father  and 
mother  and  cleave  to  his  wife;— as  Christ  fosters  and 
cherishes  the  Church,  so  should  a  man  foster  and  cherish 
his  wife,  even  as  his  own  body; — as  this  was  done  in 
order  that  the  Church  might  be  made  more  lovely, 
husbands  should  so  cherish  their  wives  as  to  bear  with 
infirmities;— as  the  Church  is  subject  to  Christ,  so 
must  the  wife  be  subject  to  the  husband.  According  to 
the  plain  purport  of  this  passage,  this  union  is  the 
appointed  means  for  illustrating  to  us  what  is  the  nature 
of  the  relation  between  Christ  and  his  people ;  and  the 
character  of  that  relation  cannot  be  understood  in  this 
world  without  studying  this  union.  Therefore,  in  apply- 
ing to  Christ  and  his  Church  the  language  of  the  Song, 
we  are  only  using  in  words  prepared  for  us  by  the  Holy 
Spirit  the  illustrations  which  the  Creator  established  on 
this  subject  when  the  world  began. 

8.  Man  was  made  in  the  image  of  God— that  is,  his 
nature  or  soul  has  been  filled  up  with  endowments  which 
represent  certain  characteristics  of  the  invisible  God. 
These  faculties  are  a  living  portrait  of  divine  attributes, 
far  from  being  perfect,  yet  correct  as  far  as  they  go,  and 
sufficient  for  our  present  wants  until  we  are  brought  into 
a  more  perfect  state  and  a  clear  vision    of  the  divine 


42  INTRODUCTION. 

glory.     That  such  a  state  is  before  us,  is  evident  from 
the    promises    given   us    of    seeing   God.     Matt.    v.    8; 
1  Cor.  xii.  12.     "When,  therefore,  the  Scriptures  speak  of 
God  as  hearing,  seeing,  loving,  hating,  &c,  they  do  not 
use  illustrations  caught  up  at  random,  as  when  Ave  use  a 
common  simile;  but  they  are  adopting  as  representations 
of  the  divine  attributes  things  which  were  established  for 
this  purpose  by  the  Creator.     The  furniture  of  the  taber- 
nacle, and    the  Jewish   ritual  were  not  more   definitely 
appointed   by   God   as  representations   of  divine   things, 
than  was  the  fabric  of  the  human  soul.       And  when  God 
said,  "Let  us  make  man  in  our  image,"  he  meant,  "Let 
us  now  form  a  creature   who  shall  be   a  portrait,  shall 
combine   a  likeness,   of   certain  of   our   intellectual   and 
moral  perfections."     Of  those  thus  implanted  in  the  soul, 
a  leading  one  was  love.     "God  is  love."     This  affection 
was  inlaid  in  the  human  heart  for  representing  to  us  the 
love  of  God.       When  we  ask  of  our  Creator  what  is  the 
character  of  his  love  to   the   saints,  he  replies,  that  in 
forming  us  in  his  image,  he  placed  in  the  soul  love  as  the 
image  of  his  love;  and  that  by  studying  the  workings  of 
this  affection  in  the  tenderest  and  dearest  relations,  we 
Avill  see  what  he  intended  to  be  the  standing  represent- 
ation of  his  love  to  us.    Love  to  God  is  the  gem  ;  and  the 
frame-work  of  the  soul  with  its  curious  workmanship  and 
costly  finishing,   is  the  setting  wherein  this   brilliant  is 
inlaid  for    reflecting   the  splendour  of  the    divine  love. 
This  living  temple  of  the  human  soul,  which  once  stood 
in   perfection,  has  been  laid   in   ruins   by   sin;    and  the 
Bculpture  bearing  the  image  of  the  divine  attributes  has 
been, lying,  like  the  alabaster  slabs  and  statues   of  Nine- 
veh, dilapidated,  defaced,  and  hidden  Prom    new.       Some 
of  the  truths  originally  written  on  the  chambers  of  the 
soul,  but  so  sadly  lost,  have  been  brought  to  light  again 


INTRODUCTION.  48 

and  written  in  the  pages  of  Scripture — thence  to  be 
transferred  by  the  Holy  Spirit  to  the  fleshly  tablet  of  the 
heart.  The  love  of  God,  engraved  so  gloriously  on  the 
soul  at  creation,  but  now  so  completely  lost,  has  been 
rescued  from  ruins,  and  is  set  before  us  in  this  alabaster 
tablet  of  the  Song,  by  the  same  original  image,  the  love 
of  the  human  heart — dim  and  broken  indeed,  yet  the 
best  means  possible  for  illustrating  the  love  of  God  to  us, 
in  our  present  state.  By  going  down  into  the  ruins  of 
the  soul,  and  exhuming  the  table  on  which  is  wrought  in 
bold  relief  the  affection  of  husband  and  wife,  we  shall 
find — though  in  lines  broken  and  decayed — what  our 
Creator  has  appointed  as  the  image  to  us  of  the  love 
of  God. 

9.  Hence,  the  principle  of  allegorical  instruction  is 
found  to  be  wrought  into  the  very  nature  of  man.  The 
human  soul  is  itself  a  living  allegory:  the  truths  it 
embodies  and  represents  are  truths  relating  to  the 
character  of  God.*  We  are  living  emblems  of  the  divine 
perfections.  We  were  formed  for  being  illustrations  of 
the  attributes  of  our  invisible,  spiritual  Creator.  Accord- 
ingly, when  genius  would  make  abstract  truths  tangible, 
intelligible,  and  attractive,  resort  is  at  once  had  to 
emblems,  comparisons,  and  allegories.  These  constitute, 
to  a  great  extent,  the  embellishments  of  poetry.  Some 
of  the  greatest  works  of  genius  are  pure  allegories. 
This  principle  pervades  the  whole  Pagan  Mythology  of 
all  countries  and  all  ages.  Even  facts  have  there 
received  an  allegorical  shape  for  embalming  them  in  the 
memory  and  making  them  interesting  to  the  curiosity  of 
future  ages.      "The  ancients,"  says  Bryant,   ''loved  to 

*  "The  system  of  the  world  may  be  called  an  allegorical  fiction  in 
which  there  is  an  outward  bodily  appearance  wherein  a  meaning  lies 
concealed,  as  the  soul  within  the  body." — Sattusi  on  the  goda. 


44  INTRODUCTION. 

wrap  up  everything  in  mystery  and  fable."*  Which- 
ever of  the  two  leading  theories  concerning  the  origin  of 
Pagan  idolatry  be  adopted,  the  principle  here  stated  will 
appear  true.  The  beautiful  fable  of  Cupid  and  Psychef 
has  the  same  aim  with  the  Song  of  Solomon — the  illus- 
tration of  divine  love  towards  the  human  soul.  The 
interval  between  the  two  allegories  is  indeed  as  great  as 
the  difference  between  a  state  of  nature  and  a  state  of 
grace — reason  unaided  and  revelation — the  glimmerings 
of  fancy  and  the  effulgence  of  the  Holy  Ghost; — they 
both  however  point  to  the  one  end — the  human  soul  as 
the  object  of  heavenly  love.  The  pleasure  and  profit  had 
from  poetical  personification  is  allied  with  this,  and  has 
its  foundation  in  the  nature  of  man.  Many  of  the 
brightest  gems  of  poetry  are  abstract  truths  and  things 
personified;  and  when  thus  personified,  are  seen  to 
assume  a  garb  kindred  to  that  of  allegory. 

Since  these  principles  are  thus  woven  by  nature  into 
our  being,  God  acts  according  to  those  laAvs  in  revealing 
to  us  his  love  through  an  allegorical  guise.  The  love  of 
God  to  us  and  our  love  to  him,  lie  at  the  foundation  of 
our  eternal  happiness.  Whatever  other  knowledge  may 
be  possessed,  we  can  never  be  happy  without  a  practical 
acquaintance  with  these.  There  is,  therefore,  need  that 
they  be  unfolded  to  us  in  the  plainest  manner,  and 
according  to  the  laws  of  our  being.  Those  laws  re- 
quire this  to  be  done  by  allegory,  such  as  is  found  in  the 
Song. 

10.  As  LeightoD  says,  "The  experimental  knowledge 
of  Christ's  loveliness  and  the  believer's  love,  is  the  best 

*  Analysis  of  Ancient  Mythology,  vol.  ii.  98;  Faber's  Hovjb  Mo- 
saiccB,  ii.  231. 

f  Apuleii  Metfimorph.  lib.  iv.  See  also  the  remarks  in  Maurice's 
l!i<li:ui  Antiquities,  vol.  v.  655. 


INTRODUCTION.  45 

commentary  on  the  whole  strain  of  this  allegorical 
Song."*  The  laying  up  in  the  sacred  Scriptures,  of 
truths  and  books  that  can  be  comprehended  only  by 
developments  made  in  the  after-course  of  the  Christian 
life,  was  intended  to  be  one  of  the  classes  of  cumulative 
proofs  of  the  divine  origin  of  our  faith.  Different  minds 
require  different  kinds  of  proof;  and  the  same  mind, 
passing  through  various  states,  as  from  unbelief  to 
mature  holiness,  may  be  more  affected  at  various  stages 
by  evidence  which,  though  less  satisfactory  at  a  former 
period,  becomes  more  powerful  than  any  of  the  pre- 
ceding, when  the  heart  has  been  attempered  to  its 
nature.  The  external  evidence  is  more  adapted  to  the 
unrenewed  mind;  the  internal,  requiring  a  spiritual  dis- 
cernment, is  more  convincing  to  the  pious  heart.  There 
are  miracles  for  the  irreligious;  prophecies  for  ages  as 
they  pass,  and  prophecies  for  the  most  remote  ages; 
truths  revealed  by  the  Holy  Spirit,  for  different  stages  of 
growth  in  grace;  and  there  is  this  book  for  the  later 
periods  of  the  Christian  life.  And  when  we  find  its  pas- 
sages opening  their  meaning  in  the  light  of  our  religious 
experience,  just  as  prophecies  are  seen  fulfilling  in  the 
operation  of  events  in  the  world,  we  have  another  class  of 
proofs  for  the  divinity  of  our  faith  and  of  the  Scriptures. 
Fairbairn  lavs  down  the  principle,  "that  in  determining 
the  existence  and  import  of  particular  types,  we  must  be 
guided,  not  so  much  by  any  knoicledge  jiossessed,  or  sup- 
posed to  be  possessed,  by  the  ancient  worsltippers  concern- 
inij  their  prospective  fulfilment,  as  from  the  light  furnished 
by  their  realization  in  tin-  great  facts  and  revelations  of 
the  gospel.""\  According  to  this,  the  design  and  meaning 
of  such  passages  of  Scripture  as  this  Song,  is  to  be  fully 

*  Sermon  on  Canticles  i.  3.  f  Typology,  vol.  i.,  p.  118. 


46  INTRODUCTION. 

ascertained,  not  by  the  impenitent,  nor  by  renewed 
persons  who  have  not  reached  the  advancement  in  piety 
for  which  they  were  intended;  but  by  those  who  have 
attained  that  stage  of  spiritual  light  and  growth  in  grace 
for  which  they  were  specially  designed.  The  Redeemer 
hes  made  provision  for  continually,  as  it  were,  feeding 
our  confidence  in  the  divine  origin  of  these  words  of 
promise  by  which  our  spirits  live.  Fresh  proofs,  rich, 
convincing,  and  varied,  are  found  along  the  whole  of  our 
way  to  heaven.  Without  forgetting  those  which  are 
behind,  or  ceasing  to  feel  their  force,  we  find  our  per- 
suasion on  this  point  unceasingly  gathering  strength  from 
new  evidence  coming  into  view  by  our  advance,  and  by 
the  brightening  dawn.  Particular  doctrines,  which  were 
foolishness  to  us  in  our  unrenewed  condition,  and  stum- 
bling-blocks on  our  first  coming  to  Christ,  do,  as  the  day 
breaks  over  our  soul,  not  only  lose  their  repulsiveness, 
but,  like  the  headlands  rising  afar  in  the  ocean,  from 
which  the  shades  of  night  and  mists  of  morning  are  roll- 
ing away,  tower  towards  heaven  with  the  beauty  of 
Carmel,  and  the  majesty  of  mountains  forming  the  found- 
ation of  the  city  of  the  living  God.  The  same  principle 
is  true  concerning  books  of  Scripture,  no  less  than  of 
the  truths  contained  in  those  books. 

The  cure  for  unbelief  is  not  argument,  but  the  action  of 
the  Holy  Spirit.  To  the  same  source  must  we  look  for 
the  removal  of  unbelieving  prejudices,  the  remnants  of 
native  corruption,  that  linger  in  the  breast  of  the  Chris- 
tian, against  certain  truths  and  portions  of  the  Scrip- 
tures. Every  objection  to  this  book  has  been  often 
answered;  but  after  conviction  has  been  carried  to  the 
understanding,  the  old  repugnance  will  remain,  till  grace 
has  suitably  illumined  the  heart.  In  the  eyes  of  many 
Avho  are  Israelites  indeed,  in  whom  is  no  guile,  this  Song 


INTRODUCTION.  47 

is  in  as  bad  repute  as  was  Nazareth  of  old ;  and  when 
they  say,  Can  any  good  thing  come  out  of  this  book? 
with  the  feelings  of  Philip,  we  reply,  Come  and  see. 
Here  we  have  found  Him  of  whom  Moses  in  the  law  and 
the  prophets  did  write;  and  as  that  ancient  saint  saw  in 
Jesus  of  Nazareth  more  than  the  son  of  Joseph,  even  the 
Messiah — so  does  the  divine  illumination  cause  us  to  see 
in  this  portrait  of  the  Beloved,  a  greater  than  Solomon, 
even  him  in  whom  dwells  all  the  fulness  of  the  Godhead 
bodily. 

When,  therefore,  we  are  asked  what  proof  we  have 
that  this  Song  is  to  be  interpreted  allegorically,  our  an- 
swer is,  that  among  other  proofs  we  have  this,  viz.  There 
are  periods  in  the  Christian  life  when  the  soul  enlight- 
ened by  the  Holy  Spirit,  sees  a  deep,  instructive,  and 
glorious  meaning  in  the  Song;  when  the  truth  thus  found 
here,  proves  to  be  the  very  manna  of  the  heart,  the 
quintessence  of  spiritual  nourishment,  with  less  of  the 
tang  of  earth  and  more  of  the  flavour  of  heaven; 
and  the  meaning  thus  got,  and  thus  delightful,  is  an 
allegorical  meaning.  The  persons  who  see  nothing  but 
beauty,  instructiveness,  and  consolation  in  this  book — a 
class  who  have  pressed  into  the  foreground  of  holy 
attainments  on  earth,  and  contemplate  it  from  that  point 
of  view — are  of  one  mind,  in  giving  it  an  allegorical 
interpretation.  They  testify,  that  thus  understood,  the 
Song  has  heavenly  attractions,  but  that  explained  in  any 
other  way,  it  has  nothing  spiritually  beautiful  or  desi- 
rable. In  the  treatment  of  persons  under  disease,  there 
are  diiferent  medicines,  stimulants,  and  food  required  for 
the  various  steps  of  their  recovery;  and  it  would  be 
preposterous  for  any  invalid  to  assert  that  because  a 
particular  thing  might  not  be  adapted  to  his  infirmity  or 
stage   of  disease,  it  could  not   be  useful  to  any   other 


48  INTRODUCTION. 

person,  or  even  to  himself  at  some  future  time.  He  must 
be  no  less  than  a  madman,  who  could  go  over  the  chest 
that  had  been  filled  with  restoratives  by  an  able  physi- 
cian, and  break  every  bottle  which  might  not  suit  his  own 
fancy.  The  sick  man  is  not  capable  of  judging  for 
himself,  much  less  for  others.  The  Bible  is  a  depository 
of  medicinal  truths  for  our  enfeebled  souls  and  suffering 
race,  in  all  ages,  and  during  the  whole  course  of  our  life. 
There  is  virtue  in  every  book,  and  in  every  verse.  They 
have  been  filled  by  the  hand  of  the  heavenly  Physician, 
for  meeting  our  spiritual  wants  in  every  possible  variety 
of  circumstances.  Let  us  beware  how  we  call  in  question 
his  wisdom — how  we  throw  away  books  filled  with  rich 
infusion  of  spiritual  doctrines  for  the  maladies  of  man. 
A  healthy  person  could  judge  whether  the  medicine  or 
the  chest  had  evidence  of  having  come  from  the  physician 
said  to  have  prepared  it ;  the  invalid  alone  could  find  in 
the  medicine  the  virtue  bespeaking  its  healing  power 
and  fitness  for  his  case.  And  while  any  Christian,  or 
even  an  irreligious  man,  may  judge  of  the  external 
evidence  for  this  book,  the  advanced  believer  only  can 
pronounce  properly  on  the  divine  virtue  herein  contained. 
When  the  recovering  patient  finds  any  medicine  bene- 
fiting him  by  its  use  at  any  particular  stage  of  his 
restoration,  he  has  the  best  proof  that  it  was  intended 
for  his  cure,  and  was  placed  there  by  wisdom.  His  sober 
experience  is  Avorth  all  the  conjectural  theories  of  specu- 
lative philosophers. 

For  the  foregoing  reasons,  the  Song  must  have  an 
allegorical  interpretation.  Hence  we  must  not  expect  to 
find  here  any  statement  of  doctrine  in  a  didactic  form. 
AVe  must  here  search  for  truth,  not  in  the  form  in  which 
it  appears  in  the  Epistle  to  the  Romans,  but  in  the  guise 
it  assumes  in  the  figures  of  the  Jewish  ritual.     Beautiful 


INTRODUCTION.  49 

and  instructive  though  the  services  of  the  law  are  to  our- 
selves, how  dim  was  the  apprehension  Israel  had  of  their 
significance;  and  how  great  is  the  flood  of  light  poured 
on  them  from  the  knowledge  imparted  by  God  manifest 
in  flesh.  As  mere  poetry,  this  book  has  transcendent 
beauty;  but  when  viewed  in  the  light  of  knowledge  of 
the  glorious  love  of  God,  shed  abroad  in  our  hearts  by 
the  Holy  Ghost,  it  assumes  a  splendour  and  instructive- 
ness  unimagined  and  unsurpassed. 

In  the  interpretation  of  this  Song,  there  are  therefore 
two  separate  lines  of  investigation,  bearing  upon  each 
other  and  converging,  though  perfectly  distinct.  There 
is  the  study  of  the  language,  and  the  study  of  the 
allegorical  meaning.  After  knowing  all  that  can  be 
known  of  the  literal  import,  and  the  customs  here 
referred  to,  there  remains  the  more  important  task  of 
determining  what  arc  the  spiritual  truths  intended  to  be 
conveyed  to  us  in  this  figurative  language.  The  mean- 
ing wrapped  up  in  the  folds  of  the  allegory  is  the  main 
object  of  search.*  Speaking  of  the  time  and  learning 
thrown  away  on  the  inquiry,  whether  the  bride  was  a 
daughter  of  the  king  of  Egypt  or  a  native  of  Palestine, 
Kitto  says,  "We  formerly  thought  this  question  one 
of  much  interest;  but  latterly  this  and  other  external 
points  connected  with  it,  have  appeared  to  us  in  greatly 
reduced  importance,  in  our  search  after  the  inner  mean- 
ing, which  under  this  aspect  the  book  presents,  the 
nutritive  kernel  which  this  outer  husk  contains,  and 
to  which  it  is  adapted. "f  Hence  the  commentators  who 
have  gone  no  further  than  an  elucidation  of  the  literal 

*  The  instruction  conveyed  by  the  allegory  or  parable,  demands  the 
expositor's ohief  attention;  and  the  circumstances,  just  so  far  as  they 
lead  to  the  right  interpretation,  and  no  further." — Scott  on  Cant.  i.  -. 

f  Daily  Bible  Illustrations,  on  the  Song,  p.  382. 
5* 


50  INTRODUCTION. 

meaning,  even  by  all  the  learning  that  may  here  be 
brought  to  bear,  cannot  be  considered  as  having  ex- 
pounded this  scripture.  The  meaning  of  the  allegory  yet 
remains  untouched;  and  to  the  scholar  -who  has  gono 
thus  far,  this  meaning  may  be  as  perfectly  unknown  as  is 
the  narrative  of  the  facts  there  contained,  to  him  who 
does  not  understand  the  language.  Biblical  learning 
furnishes  the  key  to  a  knowledge  of  the  book  as  a  poem ; 
there  is  another  element  necessary  for  giving  us  a  clew 
to  the  spiritual  meaning  embodied  in  this  mystical 
poetry.  In  the  words  of  the  eminent  scholar  just  men- 
tioned, "It  is  only  those  who  are  greatly  experienced  in 
the  mysteries  of  man's  inner  life,  and  whose  souls  have 
been  tried  by  passing  through  many  fires,  that  can  truly 
feel  all  that  this  book  means,  and,  feeling,  are  enabled  to 
understand  it."*  The  mere  literal  meaning  of  the 
prophecy  of  Isaiah  was  intelligible  to  the  Ethiopian 
eunuch ;  and  yet  he  said,  How  can  I  understand,  except 
some  man  should  guide  me?  Of  whom  speaketh  the 
prophet  thus  ?  of  himself,  or  of  some  other  man  ?  Acts 
viii.  31.  In  this  Song  particularly,  a  knowledge  of  the 
letter  gives  nothing  like  the  meaning  of  the  book,  with- 
out a  knowledge  of  the  spirit.  The  words  of  Jesus  are 
equally  applicable  here — "It  is  the  Spirit  that  quicken- 
eth,  the  flesh  profitcth  nothing:  the  words  that  I  speak 
unto  you,  they  are  spirit,  and  they  are  life."  John  vi.  63. 
This  is  the  key  to  the  whole  interpretation  of  the  Song. 
The  meek  will  he  teach  his  way,  and  he  will  show  them 
his  covenant.  The  secret  of  the  Lord  is  with  them  that 
fear  him ;  and  as  without  a  parable  spake  our  Lord  not 
unto  the  multitudes,  but  when  they  were  alone  he  ex- 
pounded all  things  to  his  disciples,  Mark  iv.  34;  so  must 

*  Kitto's  Daily  Bible  Readings,  on  the  Song,  p.  390. 


INTRODUCTION.  51 

we  still,  with  meekness  and  godly  fear,  peek  to  be  alone 
with  him  in  prayer,  that  we  may  ask  of  him  the  meaning 
of  the  parables  contained  in  the  written  word,  and  re- 
ceive the  Holy  Ghost  for  teaching  us  all  tilings,  and 
guiding  us  into  all  truth.  A  fundamental  inquiry  in  the 
Song  is,  Of  whom  speaketh  Solomon  this?  of  himself,  or 
of  some  other  pei'son?  And  never  can  we  understand 
what  we  here  read,  until  after  diligent  study  and  humble 
meditation  we  have  the  Holy  Spirit  to  begin  at  the  same 
scripture  and  preach  unto  us  Jesus.  He  must  open  our 
eyes  before  we  can  behold  the  wondrous  things  contained 
in  this  portion  of  God's  law.  Whatever  our  knowledge 
of  the  word  of  God,  certain  it  is  that  our  hearts  will 
never  burn  within  us,  till  Jesus  himself  open  to  us  the 
Scriptures.  None  other  can  expound  to  us  in  all  this 
Son";  the  things  concernimz;  himself. 

The  necessity  of  the  influence  of  the  Holy  Spirit  in 
interpreting  divine  truth,  is  taught  by  Peter,  who  savs, 
we  must  receive  it  as  a  first  principle,  "that  no  pro- 
phecy of  the  Scripture  is  of  any  private  interpretation."* 
Showing  in  this  passage  he  had  not  followed  cunningly 
devised  fables,  in  making  known  the  power  and  coming 
of  our  Lord ;  he  points  out  two  distinct  grounds  of  con- 
firmation for  the  truth  of  the  gospel.  The  first  is  exter- 
nal, and  depends  on  the  testimony  of  the  witnesses  who 
were  with  him  in  the  holy  mount  of  transfiguration,  and 
were  there  eye-witnesses  of  the  magnificent  glory,  and 
heard  the  voice  of  the  Father  from  heaven  in  attestation 
of  the  divinity  of  the  Son.  The  second  is  internal — the 
persuasion  which  every  true  believer  has  of  the  divine 
origin  of  the  Scriptures,  from  what  he  sees  and  feels  of 
the  power  of  these  truths,  under  the  influence  of  the 
Holy  Spirit.     This  demonstration,  this  inward  witness  of 

*  2  Tctcr  i.  20. 


52  INTRODUCTION. 

the  Spirit,  is  a  safer  reliance  than  a  voice  from  heaven; 
is  a  more  sure  word  of  prophecy,  of  divine  instruction  re- 
garding the  truth  of  our  faith,  an  interpretation  or  expres- 
sion of  the  divine  will  on  which  we  may  more  certainly 
rely.  Without  at  all  undervaluing  the  external  evidence, 
the  miracles  wrought  in  confirmation  of  Christianity,  the 
believer  finds,  as  he  grows  in  grace,  that  his  conviction 
of  the  inexpressible  excellence  of  his  faith,  is  felt  more 
and  more  distinctly  to  rest,  not  on  the  testimony  adduced 
from  men,  so  much  as  on  the  words  which  the  Holy 
Ghost  speaketh,  through  the  Scriptures,  to  his  sanctified 
heart.  Divine  truth  kindled  to  a  flame  by  the  Spirit  is 
within  his  soul  as  a  light  shining  in  a  dismal  place.  To 
this  word,  a  lamp  unto  his  feet,  and  a  light  unto  his 
path,  he  does  well  to  take  heed,  until  the  shadows  of 
error  and  sin  flee  away,  until  the  day  dawn  and  the  day- 
star  arise  in  our  hearts.  But  in  receiving  the  advantage 
and  pleasure  had  from  the  Scriptures,  thus  spiritually 
discerned,  we  must  start  with  this  essential  truth,  must 
know  this  first,  that  no  prophecy  of  the  Scripture,  no 
portion  of  divine  instruction  there  revealed,  is  of  any 
private  interpretation;*  that  is,  of  an  interpretation  that 
may  be  reached  by  the  exercise  of  any  powers  peculiar 
to  the  unaided  human  mind  by  nature ;  for  as  prophecy, 
or  the  teachings  contained  in  the  Scriptures,  were  not 
discovered  and  uttered  by  the  unassisted  intellect  of  man, 
but  were  spoken  by  men  borne  along  by  the  Holy  Ghost, 

*  icf/if,  quod  animo  acquitivimut  et  postidemut:  That  of  which  one  is 
himself  the  owner,  possessor,  and  producer.  Our  exposition  of  this 
passage  agrees  with  that  of  the  Romanists,  in  holding  this  word  to 
mean,  that  Scripture  cannot  be  interpreted  by  man  without  aid  of 
some  kind.  According  to  the  fundamental  error  of  their  system,  in 
putting  the  Church  in  the  place  of  Christ,  they  hold  that  this  needed 
assistance  must  be  got  from  the  Church,  we  say  that  it  can  be  furnished 
only  by  the  Holy  Spirit. 


INTRODUCTION.  53 

those  truths  cannot  be  understood  and  interpreted  by  us, 
without  the  enlightening  influences  of  the  same  Spirit. 

The  parable  of  the  sower  derives  its  great  interest 
from  its  instructiveness  through  the  exposition  of  our 
Lord.  This  application  of  those  simple  facts  to  the  illus- 
tration of  spiritual  things,  invests  them  with  great  beauty. 
Touching  as  is  the  parable  of  the  prodigal  son,  how 
greatly  is  the  attractiveness  of  the  narrative  heightened, 
when  viewed  as  illustrating  the  joy  there  is  in  heaven 
over  one  sinner  that  repenteth.  The  types,  parables,  and 
allegories  of  Scripture,  rich  in  literary  materials,  are  like 
the  curiously  wrought  lanterns  of  oriental  countries, 
which  do  not  reveal  their  beauty  of  transparency  and 
emblems  till  lighted  up  within: — these  portions  of  truth, 
though  a  light  unto  our  feet  and  a  lantern  unto  our  path, 
reveal  their  excellence,  splendour,  and  power  to  guide, 
only  when,  through  their  divine  emblems,  streams  on  us 
the  inner  light  of  the  Holy  Ghost  and  the  Lamb.  An 
exposition  of  the  sower  or  of  the  prodigal  son,  that  might 
go  no  farther  than  an  elucidation  of  the  literal  meaning, 
without  searching  for  the  golden  vein  of  spiritual  instruc- 
tion there  concealed,  might  be  of  use  as  materials  ready 
to  the  hand  of  some  other  person,  but  would  fail  to  give 
an  idea  of  the  mind  of  the  Spirit.  In  all  our  duties, 
human  agency  must  be  blended  with  divine  co-operation. 
In  raising  the  fruits  of  the  earth,  there  is  a  duty  for  the 
husbandman,  and  there  is  an  influence  that  can  be  sup- 
plied only  by  the  Creator  ;  in  spiritual  things  Paul  may 
plant  and  Apollos  water,  but  God  gives  the  increase;  and 
in  interpreting  the  Scriptures,  in  this  Song  more  espe- 
cially than  any  other  part  of  them,  there  is  a  work  to  be 
done  by  the  mind,  in  gathering  all  that  can  lie  furnished 
from  the  stores  of  biblical  learning,  and  besides  this, 
there  must  be  the  aid  of  the  Holy  Ghost  for  rendering 


54  INTRODUCTION. 

our  efforts  perfect  and  successful.  Here,  learning  can 
go  no  farther  than  the  threshold;  the  key  by  -which  the 
mysteries  within  are  reached,  must  be  furnished  by  the 
Spirit  of  God.  To  this  subject,  apply  the  words  of  one 
of  the  poems  of  Gregory  Nazianzen,  when  speaking  of 
the  difference  between  rhetorical  display  and  true  spirit- 
ual interpretation  of  the  Scriptures : 

"  All  our  discourse  is  two-fold, 
Words  and  meaning.     Those  are  like  the  outward 
Raiment;  this,  like  the  body  within  that  is  clothed. 
But  we  take  not  much  account  of  the  external 
How  it  fares,  but  very  much  of  the  inward. 
For  our  salvation  resides  in  the  meaning, 
So  as  it  be  declared,  and  made  manifest." 

Like  the  tabernacle,  beautiful  in  the  eyes  of  the  spec- 
tator, with  its  sides  overlaid  with  gold,  the  Song,  unsur- 
passed in  poetic  excellence,  may  fix  the  admiration  of 
even  an  unrenewed  mind;  but  when  the  soul  is  admitted 
into  the  recesses  of  its  interior  meaning,  and  the  hand  of 
the  Holy  Spirit  lifts  the  mysterious  veil,  we  gaze  with 
the  trepidation  of  holy  affection  on  something  more 
entrancing  than  the  ark  of  the  covenant,  the  cherubim, 
and  the  human  form  seen  amid  the  cloud  of  glory. 
Fanaticism  and  ignorance  may  undervalue  the  indispen- 
sable and  fundamental  assistance  supplied  by  learning, 
but  the  mind  best  instructed  by  the  Holy  Spirit  will  be 
best  able  to  use  these  aids  aright,  without  unduly  exalt- 
ing them  or  treating  them  with  neglect. 

The  error  into  which  many  pious  commentators  have 
fallen,  seems  to  have  sprung  mainly  from  the  attempt  to 
make  too  much  out  of  the  allegory.  In  expounding  the 
types,  some  of  the  most  learned  and  pious  among  the  old 
divines  are  •greatly  at  fault  by  the  extreme  to  which  they 
have    pushed   their    principle    of  interpretation.       They 


INTRODUCTION.  55 

appear  almost  to  think,  that  everything  must  be  a  type, 
in  which  there  can  be  found  even  a  remote  comparison ; 
and  in  those  things  which  are  unmistakenly  types,  seek 
for  numerous  resemblances  evidently  not  intended  by 
the  Holy  Spirit.  As  might  be  expected,  this  principle 
has  been  carried  beyond  all  reasonable  bounds  in  their 
efforts  to  expound  this  Song.  A  controlling  impression 
with  them  seems  to  be,  that  everything  must  be  drawn 
from  this  figurative  language,  that  can  be  devised  by  a 
lively  fancy  in  alliance  with  a  spiritual  heart.  The  duty 
of  an  interpreter  of  Scripture  is  to  search  for  the  mind 
of  the  Spirit.  The  facts  and  personages,  the  services 
and  figures  of  the  word  of  God,  may  receive  applications 
well  nigh  innumerable  by  way  of  accommodation  and 
illustration;  but  these  uses  of  sacred  truth,  however 
pleasing  and  instructive,  should  not  be  the  leading  aim 
of  a  commentator.  Much  of  what  is  intended  for  ex- 
position of  the  types,  viewed  as  such  an  exposition,  is 
perfectly  worthless ;  but  viewed  as  an  ingenious  improve- 
ment of  Scripture,  is  edifying  and  attractive.  The  use 
of  a  fact,  or  allusion,  as  a  mere  literary  embellishment 
or  illustration,  may  be  allowable  and  profitable,  when 
the  same  fact  put  forth,  in  the  same  way,  authoritatively 
as  a  type,  would  be  a  perversion  of  Scripture.  And 
when  the  analogies  of  the  real  types  are  carried  too  far, 
we  are  perverting  the  Scriptures.  In  every  parable  and 
allegory  there  is  some  leading  principle  running  through 
the  illustration,  and  for  this  principle  we  must  search, 
without  expecting  to  find  similitudes  in  the  minor  inci- 
dents introduced  as  necessary  appendages  to  the  narra- 
tive. There  can  be  no  better  models  for  us  to  follow 
in  interpreting  allegorical  scriptures,  than  the  exposition 
given  by  our  Saviour  of  the  parables  of  the  sower  and 
of  the  tares  of  the  field. 


56  INTRODUCTION. 

Perhaps  nothing  has  done  more  to  bring  this  book 
into  disrepute  than  the  well-meant  but  ill-judged  efforts 
of  pious  men  to  draw  some  hidden  meaning  from  almost 
every  word.  They  could  hardly  have  been  more  minute 
in  dissecting  and  weighing  the  didactic  portions  of  the 
Epistles.  Their  expositions  are  often  so  overloaded 
with  ingenious  appropriations  of  these  figures,  as  to 
crowd  out  of  sight  the  one  leading  truth  designed  to  be 
taught  by  the  Spirit.  Even  with  the  best  trained  ima- 
gination this  principle  must  draw  the  expositor  into 
offences  against  good  taste.  Every  word  of  God  is 
pure — 

"A  critic  on  the  sacred  book  should  be 
Candid  and  learn'd,  dispassionate  and  free: 
Whatever  shocks,  or  gives  the  least  offence 
To  virtue,  delicacy,  truth,  or  sense — 
Try  the  criterion — 'tis  a  faithful  guide, 
Nor  has,  nor  can  have  Scripture  on  its  side."* 

The  words  of  the  Lord  are  pure  words,  as  silver  tried  in 
a  furnace  of  earth,  purified  seven  times.  Nothing  can 
therefore  be  clearer  than  the  truth,  that  any  interpreta- 
tion of  this  inspired  allegory,  which  is  in  the  least  con- 
trary to  delicacy  and  correctness  of  taste,  cannot  be  the 
expression  of  its  meaning.  The  inspiration  of  this  book 
is  established  beyond  all  cavil;  as  the  word  of  God  it 
must  therefore  be  very  pure.  The  word  of  God  must 
be  consistent  with  its  author,  and  consistent  with  itself. 
In  consequence  of  the  peculiar  manner  in  which  truth 
is  taught  by  allegory,  any  interpretation  of  this  book 
must  be  wrong,  which  does  not  harmonize  with  the  rot 
of  the  Scriptures.  Here  we  must  keep  in  mind  the 
direction,    "Prophecy    according    to    the    proportion    of 

*  Cowper's  Progress  of  Error. 


INTRODUCTION.  .r>7 

faith,"  understanding  it,  as  we  do,  to  mean,  Interpret 
the  language  of  revelation,  the  will  of  God,  according 
to  the  standard  of  things  believed  as  gathered  from  the 
general  tenor  of  revelation.  By  adhering  to  this  prin- 
ciple, exercising  good  taste,  and  not  trying  to  draw  too 
much  from  the  figures,  while  seeking  humbly  the  guid- 
ance of  the  Holy  Spirit,  we  shall  find  every  anticipated 
indelicacy  to  vanish. 

The  words  of  chap.  i.  ver.  13,  may  be  taken  as  an 
example.  Unto  those  who  believe,  Jesus  is  precious,  his 
presence  is  delightful.  We  are  asked  the  question,  How 
precious,  how  agreeable  is  the  society  of  our  Lord? 
What  are  the  sensations  of  pleasure  like,  that  we  have  in 
his  presence?  We  reply,  What  are  the  sensations  of 
delight  you  experience  from  a  cluster  of  camphire  blooms, 
or  from  the  fragrance  of  a  bundle  of  myrrh,  so  rich  that 
you  love  to  have  it  dwelling  in  your  bosom?  Now  the 
delights  shed  abroad  in  our  soul  by  the  presence  of  Jesus 
are  more  pleasant  than  the  exquisite  delights  thus  re- 
ceived through  the  bodily  senses.  Such  is  the  language 
necessary  from  our  present  position  in  the  flesh,  that  Ave 
must  use  such  comparisons,  or  say  nothing  concerning 
the  loveliness  of  the  presence  of  Jesus.  We  imagine  that 
the  passages  describing  the  pleasure  had  by  our  Lord  in 
contemplating  the  redeemed  soul,  chap.  iv.  1 — 5;  vi. 
4 — 7;  vii.  1 — 5;  and  the  illustration  of  the  beauty  and 
loveliness  of  Christ,  chap.  v.  10 — 1G,  were  not  intended 
to  be  dissected  so  minutely  as  they  have  been  by  some 
commentators.  Like  the  description  of  the  New  Jeru- 
salem, these  are  representations  of  spiritual  things  by 
clusters  of  the  richest  emblems.  The  elegance  and  force 
of  such  a  passage  is  lost  by  taking  it  to  pieces,  and 
turning  the  fragments  in  every  imaginable  direction,  for 
finding  in  them  various  shades  and  veins  of  allegory.  It 
6 


58  INTRODUCTION. 

is  as  unreasonable  as  tearing  a  rose  to  pieces,  and  ex- 
amining it  leaf  by  leaf  for  getting  at  its  beauty;  or  as 
breaking  portions   from   a  piece  of  statuary,  instead  of 
surveying  it  as  constituting  a  finished  whole.      The  use 
to    which    the    emblems    in    such  a  description   may    be 
applied  for  illustrating  truth  by  way  of  accommodation, 
is   one   thing;    the   leading   intention   had  by   the  Holy 
Spirit  in  inditing  the  passage,  is  another.      The  latter  is 
what  we  must  seek  for  in  the  interpretation  of  the  book. 
The  appearance  of  our  Lord  to  John  at  Patmos,  was  for 
representing  emblematically  the  offices  now  sustained  by 
him,   as    ascended,    in    behalf  of  his  persecuted   people. 
Hence,  the  garment   down   to   the  foot,   and  the  girdle 
about  the   breast,   show  him  to  be  still  a  merciful  and 
gracious  High  Priest;  his  head  and  hair,  white  like  wool, 
bespeak  the  eternity  of  the  Son  of  God,  manifest  in  the 
human  form  of  Jesus  of  Nazareth;  his  eyes  as  a  flame 
of  fire,  denote  his  omniscience.     The  exhibition  of  him 
given  in  the  Song,   chap.  v.   10 — 16,  is  confined  to  the 
single  idea  of  illustrating  his  loveliness.     When  a  beautiful 
object  is  contemplated,  the  sight  raises  within  the  mind 
a  train  of  pleasing  sensations.     The  more  these  sensa- 
tions   are    multiplied,    the    more    intense    must    be    our 
pleasure.      The  sight  of  the  Lord  Jesus  as  contemplated 
by  faith,  calls  up  within  the  soul  clusters  of  ideas  of  the 
greatest  beauty,  and  sensations  of  the  greatest  pleasure. 
No  one  thing  will  illustrate  his  loveliness ;  and  therefore 
many  objects  of  beauty  are  brought  together  for  showing, 
by  their  diversity,  the  variety  of  shades  of  beauty  there 
is   in    Christ.      The   white   and  ruddy  colour;    the   must 
fine  gold  and  raven  locks  :    the  eyes  of  doves  by  rivers  of 
water;    the  bed   of  spices  and   sweet   flowers;    the  gold 
rings    set    with    beryl;     the    white    ivory    overlaid    with 
sapphires;    the   pillars  of  marble  set  on  sockets  of  fine 


INTRODUCTION.  59 

gold;  the  majesty  of  Lebanon  with  the  excellency  of  its 
cedars; — cadi  one  of  these  objects  separately  pours  into 
the  mind  a  rich  stream  of  beautiful  ideas;  each  reference 
or  emblem  forms  by  itself  a  pleasing  study;  all  these 
objects  combined  and  viewed  at  once,  if  this  were  pos- 
sible, would  flood  and  overpower  the  heart  with  beauty. 
Now,  when  the  inquiry  is  made,  What  is  the  beauty  of 
Christ,  of  which  so  much  is  heard?  the  Holy  Spirit  says. 
View  these  different  objects,  each  of  which  is  so  beauti- 
ful; gather  into  your  mind  all  the  ideas  of  splendour 
they  shadow  forth;  contemplate  them  collectively;  and 
then,  with  your  mind  thus  dazzled  and  drunk  with 
beauty,  think  that  the  single  view  of  Christ  alone  raises 
in  the  soul  an  overflowing  flood  of  beautiful  ideas,  visions, 
and  conceptions,  so  deep,  so  rich,  so  captivating,  that  all 
these  things,  with  all  their  resplendent  beauty,  can  only 
serve  unitedly,  as  one  great  and  glorious,  but  compara- 
tively dim,  emblem  for  representing  the  beauty  of  Jesus. 
The  essential  thing  the  mind  must  search  for  in  this  alle- 
gorical description,  is  the  loveliness  of  our  Lord. 

The  blessed  Saviour  thinks  of  us  far  more  constantly, 
and  far  more  fervently,  than  we,  even  in  hours  of  deepest 
emotion,  think  of  him;  he  contemplates  us  with  far  more 
steadiness  and  intense  interest  than  we  can  contemplate 
him.  How  could  he  illustrate  to  us  the  beauty  he  sees 
in  the  saints,  the  work  of  his  hands,  as  well  as  the  pur- 
chase of  his  blood?  How  tell  the  pleasure  he  has  in 
dwelling  in  our  souls  in  process  of  sanctification?  Only 
by  illustrations  from  the  beauties  seen  around  us  in  the 
world.  The  eyes  of  doves;  the  flock  of  goats  on  Mount 
Gilead;  the  flock  of  sheep  coming  up  from  the  washing; 
the  thread  of  scarlet;  the  piece  of  pomegranate;  the 
majestic  tower  of  David,  whereon  hung  a  thousand 
shields;   the  twin  roes  feeding  among  the  lilies;    the  city 


00  INTRODUCTION. 

Tirzah,  situated  beautifully  on  Judah's  hills;  Jerusalem 
on   Mount   Zion,    magnificent  for   situation ;    the  jewels 
wrought  by  the  hands  of  a  cunning  workman;   the  heap 
of  wheat  set  about  with  lilies;  the  tower  of  ivory;  the 
limpid  fish-pools  in  Heshbon;  the  tower  of  Lebanon,  which 
looketh  towards  Damascus;  Carmel  crowned  with  verdure 
and   flowers;    the   stately   palm-trees,    with   clusters    of 
grapes;    the  fairness  of  the  moon;   the  clearness  of  the 
sun;    the  grandeur  of  an  army  with  streaming  banners — 
all  these  things  are  beautiful  in  themselves,  and  on  any 
one   of  them   we   can  dwell  long,  with    great    pleasure; 
what  is  the  measure  of  the  beauty  pouring  into  our  mind 
from  them  all   combined?      Yet  the  Lord   Jesus  says, 
by   his  Spirit,  that    all   the  pleasure   we  can   have  from 
contemplating  all  these  objects,  is  nothing  more  than  a 
shadow  of  the  pleasure  he  has  in  dwelling  on  the  char- 
acter and  ripening  graces  of  his  saints.     It  is  no  part  of 
our  duty,  to  let  the  imagination  so  carry  us  away  from 
the    direct   line    of  interpretation    as  to    inquire,    what 
there  is  in  the  renewed  soul  answering  to  the  teeth   in 
the  body,  and  why  believers  "have  not  such  teeth  as 
lions  and  tigers,  but  such  as  sheep  have;  nor  tusks  like 
dogs    and    ravenous    beasts,    but    even  shorn:"* — as  to 
inquire  what  is  meant  by  the  head  of  Jesus,  and  in  what 
respects    that   head  resembles  the  most  fine  gold.      In 
these,  and  in  all  the  other  particulars  of  the  descriptions 
here  given,  the  material  point  of  the  comparison  lies  in 
the  beauty   of  the   impression    made,    and    the  pleasure 
thereby  excited.     The  spiritual  beauty  of  Christ  could  not 
be  set  forth  intelligibly  to  our  dull  and  carnal  compre- 
hension, otherwise  than  by  reference  to  the  beauty  of  the 
human  form;    the   same  is  true  concerning  the  beauty  of 
the  renovated  soul  of  man.    And  it  may  assuredly  encour- 

*  Durham,  on  chap.  iv.  2. 


INTRODUCTION.  61 

age  and  gratify  us  to  know,  that  the  soul  of  the  believer 
excites  in  the  bosom  of  Jesus,  and  the  loveliness  of 
Christ  excites  in  the  heart  of  the  saint,  deeper  emotions 
of  beauty  and  delight  than  can  spring  from  the  contem- 
plation of  all  the  objects  of  splendour  mentioned  in  these 
descriptions,  combined  in  one  dazzling  group.* 

*  The  theory  we  have  adopted  in  explaining  these  passages,  does  away 
with  tin.-  necessity  of  resorting  to  the  supposition  adopted  by  Harmer, 
Kitto,  and  others,  that  in  these  descriptions  of  the  bride  and  the  beloved, 
the  parts  of  the  description  which  seem  not  in  accordance  with  our  ideas 
of  delicacy,  are  to  be  taken  as  portraying  the  dress  on  such  parts  of 
the  body.  We  are  however  obliged  to  think  that  the  divine  poet  had 
in  his  mind,  in  these  sketches,  the  bride  and  bridegroom  in  their  bridal 
dress.  1.  There  can  be  no  reason  why  some  parts  of  the  body  should 
be  spoken  of  as  ornamented  and  others  not,  especially  as  those  thus 
mentioned  are  not  the  parts  which  delicacy  requires  to  be  kept  from 
view.  See  chapter  i.  10,  and  chapter  vii.  1,  the  feet  with  sandals. 
2.  The  mention  of  some,  especially  under  such  circumstances,  war- 
rants   us    in    concluding    that   the    intention    of    the    poet   was,    the 

others  should  be  nndersl 1  as  thus  ornamented.     3.   The  situation  in 

which  the  parties  are  placed  leads  us  to  look  for  this,  inasmuch  as 
there  was  no  time  when  they  were  more  carefully  adorned,  and  wore 
more  costly  ornaments  than  at  the  celebration  of  nuptials.  4.  There 
is  no  reason  for  believing  that  any  parts  of  the  body,  beyond  those 
uncovered  according  to  ordinary  usage,  ate  intended  here  to  be  repre- 
sented as  unprotected  by  clothing;  nor  is  anything  gained  by  portray- 
ing them  as  destitute  of  the  usual  drapery.  5.  Other  portions  of  the 
Scriptures  that  speak  of  the  redeemed  and  the  Redeemer  glorified, 
portray  them  in  costume  correspondingly  appropriate  and  beautiful. 
Rev.  i.  13;  vii.  9;  xix.  8.  G.  This  idea  is  still  further  confirmed  by 
the  fact  that  these  descriptions  of  the  bride  and  the  beloved  are  in 
public,  and  in  circumstances  where  the  remarks  must  refer  to  impres- 
sions of  beauty,  heightened  by  the  beauty  of  a  bridal  dress.  In  chap. 
v.  9 — 16,  the  words  of  the  spouse  are  addressed  to  the  daughters  of 
Jerusalem  in  the  street;  and  in  chap.  vi.  and  vii.  the  language  is 
evidently  uttered  in  the  garden  among  the  virgins.  See  chap.  vi.  2,  in 
connection  with  chap.  v.  8,  9.  7.  The  idea  that  some  parts  of  the  body 
are  here  represented  as  naked,  has  arisen  entirely  from  misapprehen- 
sion of  the  meaning  of  some  passages,  such  as  chap.  v.  14.  and  vii.  2. 
8.  The  end  in  view  here,  is  to  set  forth  the  beauty  of  the  two  parties; 
6* 


62  INTRODUCTION. 

Truth  lies  amid  the  beauties  of  allegory  as  the  clusters 
of  grapes  hang  among  the  branches  and  leaves  of  the 
vine;  and  as  the  good  husbandman,  instead  of  cutting 
down  the  vine  and  manufacturing  it  into  various  shapes 
according  to  his  peculiar  fancy,  will  gather  the  fruit  and 
leave  the  branches  untouched — we  are  using  allegories 
aright,  only  when  gathering  carefully  the  clusters  of 
truth  hid  in  their  rich  and  luxuriant  folds.  This  Song  is 
a  fruitful  bough,  even  a  fruitful  bough  by  a  Avell — a 
choice  vine  brought  out  of  heaven  and  planted  by  the 
spiritual  brook  of  Eshcol,  the  waters  of  life  along  which 
are  found  those  trees  of  life,  the  diversified  books  of  the 
Scriptures.  He  who  gave  us  this  spiritual  vine,  growing 
so  luxuriantly  over  the  fountain  of  the  waters  of  the 
Holy  Spirit,  for  our  refreshment  in  this  valley  of  Baca 
on  our  wreary  pilgrimage  to  the  heavenly  Zion,  intended 
that  we  should  gather  the  fruit,  not  that  we  should  break 
and  destroy  the  branches;  and  that  with  leaf  that  never 
withers,  these  fruits,  however  frequently  gathered  by 
passing  pilgrims,  should  still  bud  forth  in  fresh  and 
ripening  clusters,  beautiful  and  reviving  to  each  suc- 
cessive generation  even  to  the  cud  of  the  world.  Much 
is  said  about  the  indelicacy  of  this  poem ;  but  these 
objections  have  arisen  less  from  an  examination  of  the 
book  on  its  own  merits,  than  from  looking  at  the  fancies 
of  commentators. 

Much  of  the  learning  gathered  around  this  subject  con- 
elegance  of  dress,  so  far  from  interfering  with  this  splendour  of 
appearance,  was  the  direct  means  for  increasing  its  effect;  everything 
offensive  to  our  ideas  of  what  is  beautiful  mast  1><>  excluded  ;  and 
when  it  is  said  such  and  such  parts  of  the  body  are  thus  and  thus 
beautiful,  there  is  no  necessity  for  our  stopping  and  inquiring  whether 
such  beauty  arises  from  this  or  the  other  ornaments  adorning  it,  or 
whether  there  be  indeed  any  ornament,  unless  it  be  specifically  men- 
tioned. 


INTRODUCTION.  63 

tributes  little,  if  at  all,  to  that  spirital  understanding  of 
the  Song  which  is  the  ultimate  end  of  its  inspiration. 
The  history  of  the  interpretation  of  the  Scriptures  gives 
a  pitiable  exhibition  of  the  workings  of  error  in  the 
human  mind.  There  is  hardly  a  passage  without  a 
variety  of  interpretations,  opinions,  and  fancies  engrafted 
on  it ;  of  these  notions  this  book  has  received  no  ordinary 
share.  So  far  from  being  able  to  discover  divine  truth 
by  its  unaided  powers,  how  does  the  mind  pervert  these 
truths  when  revealed,  and  weave  from  them  the  most 
silly  dreams.  Ewald  has  truly  remarked:  "In  connec- 
tion with  this  little  book  we  could  make  an  instructive 
history  of  interpretation  and  false  expositions,  as  a  re- 
presentation of  the  erroneous  methods  of  dark  exposition 
of  the  Scripture  and  the  mistakes  of  human  ingenuity ; 
but  also  at  the  same  time,  as  an  encouraging  proof  how, 
from  the  light  of  impartial  criticism,  errors  must  finally 
vanish,  which  had  fur  an  indefinite  period  prevailed." 
It  does  not  lie  within  the  compass  of  the  present  intro- 
duction, to  give  a  history  of  the  opinions  on  this  book,  or 
even  the  names  of  its  many  commentators.  Rosenmiiller 
gives  a  catalogue  of  one  hundred  and  twenty-five  who 
have  written  commentaries  on  it;  and  there  are  many 
not  not  included  in  his  list.  The  general  opinion  of  the 
Jewish  Church  may  perhaps  be  gathered  from  the  Chal- 
dee  paraphrase,  though  this  is  possibly  not  earlier  than 
the  sixth  century  after  Christ.  It  is  accessible  to 
English  readers  in  the  early  edition  of  Gill's  Com- 
mentary on  the  Song,  and  in  the  Commentary  of  Dr. 
Adam  Clark;  and  represents  the  Song  as  illustrating  the 
love  of  God  towards  his  people  in  leading  them  through 
the  wilderness  into  Caanan.  Some  of  the  Jewish  writers 
advanced  the  opinion  afterwards  adopted  by  Rosen- 
miiller,  that   the   spouse  is   the  wisdom   which  Solomon 


64  INTRODUCTION. 

asked  and  received  from  heaven.  This  was  the  sentiment 
of  Abarbcnel  in  the  sixteenth  century.  Origen,  whose 
love  of  allegory  this  book  perfectly  suited,  wrote  ten 
books  of  commentaries  on  the  Song,  of  which  two  homi- 
lies translated  from  the  Greek  are  found  in  Latin  in  the 
works  of  Jerome;  and  four  books  of  commentaries  in  the 
version  of  Rufinus,  the  contemporary  of  Jerome,  by  whom 
several  of  the  works  of  Origen  were  translated.  Jerome 
says,  "Origen  having  in  his  other  writings  exceeded  all 
others,  has  in  his  work  on  the  Song  of  songs,  exceeded 
himself.  In  this  work,  extended  to  great  length,  he  has 
discoursed  so  grandly  and  lucidly,  that  he  seems  to  have 
fulfilled  that  which  is  written,  '  The  king  has  brought  me 
into  his  chambers.'  "  He  gives  it  an  allegorical  interpre- 
tation as  showing  the  communion  of  the  soul  of  the  saint 
or  the  church  with  the  Redeemer.  Epiphanius,  Philo, 
Theodoret,  Cassiodorus,  and  most  of  the  fathers,  follow  in 
the  track  of  Origen.  Gregory  of  Nyssa  wrote  fifteen  homi- 
lies containing  an  allegorical  exposition  to  the  end  of  the 
sixth  chapter.  Augustin  says,  "  The  Song  of  songs  is  a 
spiritual  delight  of  holy  minds,  in  the  nuptial  union  of 
that  king  and  queen  of  the  heavenly  kingdom,  which  is 
Christ  and  the  Church.  But  this  pleasure  is  wrapped  up 
in  folds  of  allegory  that  it  may  be  more  ardently  desired 
and  may  be  unfolded  with  greater  delight."*  Theodoret 
states  that  Cyprian,  Eusebius,  and  others  nearer  the  time 
of  the  apostles,  recognized  this  as  a  spiritual  book, 
though,  a'  at  present,  there  were  some  who  denied  it. 
Theodore  of  Mopsuestia  opposed  the  allegorical  inter- 
pretation, and  supposed  this  book  written  for  gaining  the 
affection  of  an  Ethiopian  princess.  He  was  condemned 
by  the  council  of  Constantinople  for  disparaging  the 
Song  as  an  impure  book,  though   Lardner  observes  this 

*  De  Civ.  Dei,  lib.  17,  20. 


INTRODUCTION.  G5 

.accusation  was  probably  untrue  and  had  been  made  by 
his  enemies.  In  a  fragment  of  his  that  has  come  down 
to  us,  he  says  that  this  book  should  not  be  looked  on  as 
immoral,  nor  yet  commended  as  fit  for  the  spiritual  edi- 
fication of  the  Church,  but  is,  like  the  Banquet  of  Plato, 
a  nuptial  song  of  Solomon.  Theodoret  and  Theodore 
were  the  leading  expositors  of  their  age;  and  to  the 
latter,  the  former  seems  to  refer  when  speaking  of  some 
who  calumniate  the  Song  of  songs  and  do  not  believe  it  a 
spiritual  book.  Theodore  was  possibly  led  to  disparage 
the  book  by  his  opposition  to  the  allegorical  mode  of 
exposition  carried  to  such  extent  by  Origen,  against 
■whom  and  concerning  allegories  he  wrote  a  treatise.  It 
is  worthy  of  consideration,  that  while  Theodore  of  Mop- 
suestia  was  a  man  of  learning,  a  great  expositor  of  the 
Scriptures,  of  celebrated  piety,  and  died  in  the  com- 
munion of  the  Church,  he  was  considered  to  have  given  a 
start  to  the  Pelagian  and  Ncstorian  heresies.  His  view 
of  the  Song  seems  to  have  been  in  accordance  with  the 
views  taken  of  it  at  the  present  day  by  some  pious  and 
eminent  interpreters  holding  sentiments  verging  towards 
Pelagianism. 

As  in  other  domains  of  theology,  the  various  opinions 
concerning  this  book  in  modern  times  are  to  some  extent 
the  resurrection  and  reproduction  of  the  notions  of  the 
early  ages.  That  the  Song  is  a  continuous  and  coherent 
whole,  was  never  doubted  till  the  time  of  Richard  Simon, 
who  supposed  that  this  book  was  made  up  of  the  produc- 
tions of  different  authors,  who  cannot  however  be  now 
known,  as  they  have  left  no  distinguishing  marks  for 
recognizing  them.  With  him  agreed  Le  Clerc ;  and  the 
opinion  has  since  been  maintained  by  Eiehhorn,  Jalni, 
Pareau,  and  others.  Kleuker,  Hufnagel,  and  others, 
hold  that  the  book  consists  of  separate  erotic  Songs  which 


66  INTRODUCTION. 

were  gathered  into  one  collection  by  some  person,  like 
the  Psalms  and  Proverbs.  Bossuet,  followed  by  Bishop 
Percy,  Calmet,  Taylor,  and  Williams,  supposes  it  a  kind 
of  drama  consisting  of  seven  acts,  each  act  occupying  a 
day,  and  answering  to  the  number  of  days  during  which 
wedding  services  were  celebrated.  Lowth  adopts  this 
with  some  reservation,  viewing  it  as  a  nuptial  dialogue  or 
song  of  loves,  as  Psalm  xlv.,  and  in  the  chorus  of  virgins, 
bearing  some  resemblance  to  the  Greek  drama.  Milton 
calls  it  "a  divine  pastoral  drama,  consisting  of  two 
persons  and  a  double  chorus,  as  Origen  rightly  judges." 
Delitzsch  makes  it  a  drama  of  six  acts,  and  divides  each 
act  into  two  scenes.  From  the  likeness  here  discovered 
to  the  cassides  or  idyls  of  the  Arabian  poets,  Sir  "William 
Jones  thinks  this  book  consists  of  a  collection  of  Hebrew 
idyls.  In  this  he  is  followed  by  Bauer,  Jahn  Avho  makes 
it  consist  of  eight  idyls,  Melesegenio  an  Italian  translator 
of  this  poem,  John  Mason  Good,  and  after  him  Fry,  who 
make  it  consist  of  twelve  idyls.  In  his  work,  the 
"  Eclogcc  regis  Sulomonis,  Leipzig,  1777,"  Lessing  views 
them  as  pastorals  like  the  eclogues  of  Virgil  and  Theo- 
critus. 

From  the  age  of  Theodore  of  Mopsuestia,  the  alle- 
gorical interpretation  of  the  Song  prevailed  till  the  time 
of  Erasmus,  who  is  said  to  be  the  first  among  the 
moderns  who  took  ground  against  it.  The  modern 
Romish  interpreters  have  generally  followed  Origen  and 
Jerome  in  their  expositions ;  some  of  them  make  Christ 
the  beloved  and  Mary  the  bride.  St.  Bernard  wrote 
eighty-six  sermons  on  the  first  two  chapters,  which  are 
highly  commended  by  Erasmus.  Grenebrand,  a  Benedic- 
tine, in  the  latter  part  of  the  sixteenth  century  wrote  a 
larger  and  a  smaller  commentary,  in  which  great  use  is 
made  of  copious  quotations  from  the  Rabbins.      Cocceius 


INTRODUCTION.  G7 

holds  it  to  be  a  prophetical  representation  of  the  destiny 
of  the  Christian  Church.  This  notion  has  been  enter- 
tained by  others,  as  Brightman  and  Cotton.  Some  have 
even  gone  so  far  as  to  point  out  the  several  periods  to 
which  the  different  parts  of  the  Song  may  be  referred, 
answering  to  the  states  of  the  seven  churches  of  Asia, 
in  the  book  of  Revelation,  and  making  these  last  also 
prophetical.  Robinson  of  Cambridge  supposes  it  a 
topographical  essay,  descriptive  of  some  beautiful  places 
in  the  estates  of  Solomon;  and  particularly  that  the 
description  of  the  beloved,  in  chap,  v.,  means  nothing 
but  a  mountain  ornamented  with  copses,  and  enriched 
with  quarries  of  marble,  and  a  mine  of  gold.  John 
Gerhard,  who  is  commended  by  Glassius*  in  the  high- 
est terms  for  the  line  of  interpretation  adopted  in  his 
Postilla  Salomonea,  teaches  that  it  sets  forth  the  recip- 
rocal love  of  Christ  and  his  Church.  Luther,  in  his 
commentary  on  the  Song,  following  somewhat  the  track 
of  Augustin,  views  it  as  a  kind  of  encomium  on  the  gov- 
ernment of  Solomon,  making  God  the  beloved  and  the 
Jewish  Church  the  bride;  though  in  another  treatise 
he  takes  the  bride  to  mean  the  Christian  Church.  I  lug 
understands  by  the  bride  the  ten  tribes  of  Israel,  of 
■whom  a  meagre  remnant  being  left  in  their  country  after 
the  destruction  of  the  kingdom  of  Samaria,  wished  to 
unite  with  the  kingdom  of  Judah;  but  the  citizens  of 
Judah,  who  are  represented  by  the  brothers  of  Shula- 
mith,  oppose  this,  because  the  citizens  of  Israel  were  not 
suitable  for  such  union.  This  notion  has  been  opposed 
and  refuted  by  Bertholdt.  Kaiser  takes  it  as  historico- 
allegorical,  and  celebrating  the  restoration  of  the  Mosaic 
worship  by  Zerubbabel,  Ezra,  ami  Nehemiah.  In  1764 
appeared   an   anonymous    translation,    with    notes,    since 

*  Tbilologii  S.cra,  19G9. 


G8  INTRODUCTION. 

known  to  have  been  made  by  Bishop  Percy,  which, 
though  professing  to  go  no  farther  than  an  explanation 
of  the  literal  meaning,  and  seeming  really  to  appreciate 
some  of  its  beauties,  does  nevertheless  make  many  sug- 
gestions untrue,  unnecessary,  and  degrading  to  the  Scrip- 
tures. In  1768,  Harmer  published  his  "Outlines  of  a 
New  Commentary  on  the  Song  of  Solomon."  Viewing 
the  Song  not  as  a  pastoral,  nor  as  an  epithalamium,  he 
considered  it  as  describing  a  royal  marriage,  that  of 
Solomon  with  an  Egyptian  princess,  yet  an  allegory 
illustrating  the  love  of  God,  in  admitting  the  Gentiles  to 
equal  privileges  with  the  Jews.  lie  divides  his  work 
into  three  parts: — 1.  Remarks  on  the  general  nature  of 
the  Song;  2.  Observations  on  detached  places  of  it; 
3.  Queries  concerning  the  rest  of  this  poem.  The  work 
of  Jacobi  in  1771,  found  many  followers;  still  more  that 
of  Herder,  in  1778,  who,  treating  the  Song  as  different 
erotic  idyls,  carried  through  his  design  with  such  judg- 
ment and  taste  as  to  find  general  acceptance.  While 
confining  his  exposition  entirely  to  the  verbal  meaning, 
Rosenmiillcr  views  the  Song  as  an  allegory ;  and  though, 
in  a  treatise  published  in  1813,  he  explained  it  after  the 
Chaldee  paraphrase  and  Sol.  Jarchi,  as  representing  the 
mutual  love  of  Christ  and  his  Church,  he  afterwards 
changed  his  opinion,  and  supposed  it  to  set  forth  the 
mutual  loves  of  Solomon  and  wisdom.  Making  it  a  drama 
in  four  acts,  Ewald  supposes  that  when  abroad  in  his 
chariot,  Solomon  fell  in  with  a  beautiful  country  girl 
near  Engedi,  and  having  had  her  forcibly  carried  off, 
tries  to  gain  her  love  by  this  poetry.  Michaelis  thinks 
it  is  for  recommending  conjugal  love;  he  has  been 
opposed  by  Eichhorn,  Jahn,  and  Rosenmiiller,  who  sup- 
pose the  love  of  two  young  unmarried  persons  is  here 
represented.      Umbreit,  Lindeman,  Velthusen,  and  Am- 


INTRODUCTION.  69 

mon,  think  it  consists  of  love  epistles  addressed  by  Solo- 
mon to  a  shepherdess,  who  nevertheless  remains  faithful 
to  her  husband.  The  gross  views  of  Grotius  need  not  be 
repeated,  of  whom  Doderlein  said:  Grotii  turpem  etc 
obsccnam  interpret  ationem  ex  eo  genere  existimo  quod 
turpitudinis  occasionem  rapit.  Nor  need  we  mention 
those  of  Whiston,  who  held  it  to  be  a  dissolute  love  song. 
Hence,  Semler,  without  any  reason,  but  on  the  mere 
strength  of  his  fancy,  refuses  to  take  any  notice  of  this 
book,  as  a  production  beyond  all  question  spurious. 
Adam  Clark  treats  this  Song  with  disrespect,  while 
making  it  an  occasion  for  showing  some  oriental  learn- 
ing, and  thinks  it  impossible  to  bring  any  reasons  for  an 
allegorical  meaning.  Professor  Stuart  has  not  written 
a  commentary  on  this  book,  but  in  his  work  on  the 
Old  Testament,  when  giving  "  Conscientious  scruples  to  a 
part  of  the  Old  Testament,"  utters  sentiments  which 
could  excite  no  surprise  in  one  not  receiving  this  book  as 
canonical,  but  which,  in  a  man  of  his  position,  piety  and 
influence,  cannot  do  otherwise  than  cause  deep  regret. 
Some  men,  like  Good  and  Rosenmuller,  who  have  gone 
no  further  than  the  illustration  of  the  literal  meaning, 
have  yet  held  to  an  allegorical  sense. 

Amid  this  chaos  of  notions  and  fantasies,  there  has 
alwaj^s  been  among  orthodox  Christians  as  much  general 
unanimity  concerning  the  meaning  of  this  book,  as  that 
of  any  other  book  of  the  Bible;  amply  sufficient  to 
justify  the  language  of  Munster,  the  eminent  follower  of 
Luther:  "The  general  Church  of  Christ  hold  that  in  this 
divine  Song  are  contained  the  mysteries  of  the  love  of 
Christ  and  the  Church."  This  is  the  scope  of  the 
exposition  of  John  Gerhard;  of  the  homilies  of  Beza  on 
the  first  three  chapters;  of  the  excellent  discourses  on 
some  passages  of  this  book  by  Romaine;  and  of  the  com- 
7 


70  INTRODUCTION. 

mentary  on  the  Song  by  Lady  Guyon.  With  these 
President  Edwards  agrees,  who  views  it  as  "representing 
the  high  and  glorious  relation,  and  union,  and  love,  that 
arc  between  Christ  and  his  redeemed  Church."  The 
same  view  is  taken  by  Henry  and  Scott,  in  their  Com- 
mentaries; and  by  Owen,  in  his  treatise  "On  Communion 
with  God,"  and  in  other  parts  of  his  writings,  where 
many  passages  of  this  book  are  incidentally  expounded. 
To  Gill's  volume  may  be  applied  what  Robert  Hall  said 
unjustly  of  Owen's  works,  "a  continent  of  mud."  We 
may  well  wonder  that,  with  apparently  the  best  inten- 
tions, and  a  regard  for  the  Scriptures,  many  good  men, 
instead  of  trying  to  soften  down  and  accommodate  to 
present  views  some  peculiar  oriental  expressions  in  the 
Song,  seem  to  have  exerted  their  ingenuity  for  getting 
from  it  as  many  amatory  ideas  as  possible.  "What  Ave 
mean  may  be  seen  by  referring  to  Bishop  Percy's  anno- 
tations and  introduction.  We  are  free  to  say,  that  after 
reading,  studying,  and  meditating  on  the  Song  for  years, 
wre  had  never  entertained  the  faintest  suspicion  that  some 
passages  are  to  be  understood  in  their  literal  sense,  ac- 
cording to  his  gross  and  offensive  explanations.  Let  any 
person  who  is  disposed  to  find  fault  with  this  portion  of 
Scripture,  take  it  and  read  it  as  it  appears  to  an  unpre- 
judiced mind,  unoccupied  with  any  theories;  and  then  let 
him  read  what  has  been  made  out  of  it  by  some  commen- 
tators; and  we  are  confident  he  will  feel  that  the  Holy 
Spirit  has  woven  the  allegory  of  a  beautiful  and  delicate 
texture,  and  that  the  offensiveness  imputed  to  it  arises 
from  the  perversion  of  man.  Wc  are  unable  to  under- 
stand what  good  can  possibly  arise  from  such  representa- 
tions as  those  of  Bishop  Percy  and  others.  But  they  do 
positive  injury.       They  degrade  the    Scriptures   in   the 


INTRODUCTION.  71 

estimation  of  the  irreligious;  and  they  infest  tlie  pious 
mind  with  associations  of  which  it  can  be  with  difficulty 
divested,  and  which  might  never  have  arisen  without  this 
foreign  aid.  Even  in  the  commentaries  of  such  men  as 
Gill  and  Durham,  amid  so  much  that  is  spiritual  and 
edifying,  there  are  interpretations  offensive  to  everything 
like  good  taste,  and  the  more  to  be  regretted,  because 
irrelevant,  unnecessary,  and  incorrect.  Like  the  mira- 
cles of  the  fabulous  gospels,  in  contrast  with  the  narra- 
tive of  the  Evangelists,  many  of  the  efforts  of  the  human 
mind  on  this  Song,  in  comparison  with  the  simplicity  of 
the  language,  not  in  the  English  version,  but  in  the 
original  Hebrew,  showT  with  what  superiority  the  Holy 
Spirit  manages  so  delicate  a  subject. 

We  have  spent  no  time  on  the  inquiry,  whether  the 
Song  has  any  of  the  characteristics  of  the  Greek  drama; 
whether  it  contains,  according  to  regular  divisions,  the 
actions  of  the  seven  distinct  days  allotted  to  the  celebration 
of  the  Jewish  nuptials;  or  whether,  according  to  Dr.  Good, 
it  consists  of  twTelve  sacred  idyls.  The  fact  that  so  many 
commentators  have  tried  to  divide  this  book,  whether  into 
seven  parts  answering  to  the  seven  days  necessary  for 
celebrating  a  Jewish  marriage,  or  into  separate  idyls,  or 
into  a  drama,  shows  there  must  be  ground  for  a  division 
of  some  kind.  Taking  the  Song  as  designed  to  illustrate 
the  operations  of  holy  love,  under  various  circumstances, 
we  feel  that  the  grouping  together  of  the  incidents  to  elu- 
cidate the  different  periods  of  growth  in  grace,  must  make 
changes  in  the  thread  of  the  story,  and  those  changes 
often  abrupt.  The  summary  and  analysis  we  have 
attempted,  will  show  the  reason  there  is  for  those 
changes  of  scene,  and  account  for  them  fully,  without 
any  resort  to  the  attempt  at  finding  out  idyls,  or  the  dif- 


72  INTRODUCTION. 

fercnt  scenes  of  a  drama.*  Nor  is  it  necessary  to  spend 
time  in  determining  the  truth  or  falsity  of  the  opinions, 
that  it  was  written  to  celebrate  the  marriage  of  Solo- 
mon— that  the  bride  was  the  daughter  of  Pharaoh — or 
even  that  the  circumstances  here  recorded  are  undoubted 
facts.  Were  these  points  settled  beyond  all  cavil,  they 
could  not  throw  a  single  ray  of  light  on  the  spiritual 
meaning  of  the  allegory.  The  truths  intended  to  be 
taught  remain  the  same,  whether  the  incidents  had  exist- 
ence in  reality  or  in  imagination.  What  benefit  could  be 
derived  from  our  knowing  there  was  a  specific  individual 
designated  in  the  parable  of  the  sower,  who  he  was,  what 
was  his  name?  The  truths  and  duties  inculcated  by  our 
Lord,  in  Luke  xix.  12 — 27,  receive  no  additional  force 
from  knowing  that  the  nobleman  mentioned  was  the  son 
of  Herod,  and  the  far  country  to  which  he  went  was  the 
city  of  Rome.  The  beauty  and  instructiveness  of  the 
allegory  in  Spenser's  Faery  Queen,  are  no  more  delight- 


*  The  following  arc 

some 

of  the  divisions 

adopted  by  different  corn- 

mentators : 

DdiUsch. 

Act  I. 

chap.  i.  2 — ii.  17. 

Scene  1,  chap.  i.  2 — 17. 

Scene  2, 

chap.  ii.  1 — 7. 

II. 

ii.  8 — iii.  5. 

ii.  8— ii.  17. 

iii.  1 — iii.  5. 

III. 

iii.  6— v.  1. 

iii.  6— iii.  11. 

iv.  1 — v.  1. 

IV. 

v   2— vi.  9. 

v.  2— vi.  2. 

vi.  3— vi.  9. 

V. 

vi.  10 — viii.  4. 

vi.  10 — vii.  5. 

vii.  G — viii.  4. 

VI. 

viii.  5 — 14. 

viii.  5 — 7. 

viii.  8—14. 

Bnssuct. 

Good. 

Jahn. 

Day  1, 

chap.  i.  ii.l — 6. 

Idyl  1, 

chap.  i.  1 — 8. 

Song  1, 

chap.  i.  to  ii.  7. 

2, 

ii.  7—17. 

2 

i.  9  to  ii.  7. 

2, 

ii.  S  to  iii.  5. 

3, 

iii.  iv.  v.  1. 

3. 

ii.  8—17. 

3, 

iii.  6  to  v.  1. 

4, 

v.  2  to  vi.  9. 

4, 

iii.  1—5. 

4, 

v.  2  to  vi.  9. 

5, 

vi.  10  to  vii  11. 

5, 

iii.  6  to  iv.  7. 

5, 

vi.  10  to  viii.  3. 

G, 

vii.  12  to  >  iii.  3. 

6, 

iv.  S  to  v.  1. 

6, 

viii.  -1 — 7. 

Sab.  7 

,            viii.  4 — 14. 

7, 

v.  2  to  vi.  in. 

7, 

viii.  8—12. 

8, 

vi.  11— 13. 

8, 

viii.  13—14. 

9, 

vii.  1—9. 

10, 

a  ii.  10  to  viii. 

4. 

11, 

viii.  5 — 7. 

12, 

viii.  8—11. 

INTRODUCTION.  73 

ful    and   profitable    to    him    who    sees    in    the    different 

sketches  portraits  of  Queen  Elizabeth,  Sir  Philip  Sidney, 
and  others,  than  it  is  to  him  who  may  happily  read 
the  same  poetry,  ignorant  of  any  historical  allusions. 
The  very  nature  of  an  allegory  renders  it  perfectly 
unimportant  whether  the  incidents  be  real  or  imaginary. 

Taking,  therefore,  this  Song  as  an  allegory,  whose 
imagery  has  been  drawn  from  the  court  of  Solomon,  for 
illustrating  the  mutual  love  of  Christ  and  the  Church,  we 
cannot  understand  it  fully,  without  viewing  that  love 
as  exercised  in  the  case  of  individual  believers.  Taking 
the  Church  as  a  whole,  its  love  becomes  a  generality  of 
the  vaguest  kind,  intangible  and  unsatisfactory.  But 
when  we  take  the  exercises  of  an  individual  heart,  all  is 
intelligible  and  interesting.  Jesus  loves  the  Church,  by 
loving  every  single  member  of  the  Church ;  and  manifests 
his  love  to  the  Church,  by  a  special  manifestation  made 
to  every  member  of  the  Church. 

"Sees  all,  as  if  that  all  were  one, 
Loves  one,  as  if  that  one  were  all." 

The  Song  was  given  to  illustrate  that  love;  and  hence 
it  must  be  interpreted  by  looking  at  the  manifestations  of 
the  love  of  Jesus  towards  every  believer,  and  at  the 
corresponding  exercises  of  every  believer  towards  Jesus. 

In  the  glorious  temple  of  revelation,  a  place  which  the 
Lord  our  God  has  chosen  to  cause  his  name  to  dwell 
there,  even  in  brighter  glory  than  in  the  temple  of  the 
material  world,  does  this  book  stand,  like  one  of  the 
apartments  in  the  temple  on  Mount  Zion,  small  indeed, 
but  exquisitely  finished,  the  walls  and  ceiling  of  some- 
thing richer  than  cedar,  richer  than  bright  ivory  overlaid 
with  sapphires,  and  filled  with  specimens  of  truth  brought 

down  from  heaven  by  the  Holy  Spirit,  and  here  deposited 

7* 


74  INTRODUCTION. 

for  the  comfort  and  delight  of  those  who  love  the  habita- 
tion of  God's  house,  and  the  place  where  his  glory  dwell- 
eth.  As  the  man  skilled  in  geology  will  take  a  bone  of 
fossil  remains  from  a  bygone  world,  and  from  this  alone 
restore  the  whole  fabric  of  the  creature  to  which  it 
belonged,  with  a  knowledge  of  its  nature  and  instincts; 
so  may  we  take  the  germs  of  truth,  the  heavenly  fossils 
laid  up  for  us  with  such  care  in  the  spiritual  treasury  of 
this  Song,  and,  taught  by  the  Holy  Spirit,  our  souls  may 
develope  the  system  of  heavenly  love,  the  mutual  affec- 
tion of  Jesus  and  his  saints — a  love  not  native  to  our 
earth  in  its  present  fallen  state,  but  existing  in  all  the 
vigour  and  fulness  of  an  immortal  life,  in  yonder  hea- 
venly world.  In  the  Banquet,  Plato  puts  into  the  mouth 
of  Alcibiades  sentiments  which  show  that  the  principles 
contended  for  in  the  Song  are  recognized  in  other  great 
productions  of  antiquity.  "  Should  any  one  be  willing  to 
hear  the  discourses  of  Socrates,  they  will  appear  to  be 
very  ridiculous  at  first;  so  that  every  man  who  has 
neither  skill  nor  sense,  will  laugh  at  his  words.  But  he 
who  beholds  his  discourses  Avhen  opened,  and  gets  within 
them,  will  in  the  first  place  find  that  they  alone  of  all 
other  discourses  possess  an  internal  meaning;  and  in  the 
next  place,  that  they  are  most  divine,  and  hold  the  most 
numerous  images  of  virtue,  and  extend  to  the  farthest 
point,  or  rather  to  everything  which  is  fitting  for  him  to 
consider  who  intends  to  become  a  man,  both  morally 
beautiful  and  good."* 

*  Banquet,  p.  247. 


SUMMARY  OF  THE  SONG. 


This  Book  consists  of  three  parts:  The  first  includes 
chapter  i.  verse  1;  chapter  ii.  verse  7.  The  second 
extends  from  chapter  ii.  verse  8,  to  chapter  vii.  verse  9. 
The  third  includes  the  remainder  of  the  book,  chapter  vii. 
verse  10,  to  chapter  viii.  verse  14. 

I.  The  way  in  which  the  soul  longing  for  the  mani- 
festation of  the  love  of  Christ  is  led  along  in  the  gratifi- 
cation of  that  desire,  from  one  degree  to  another  of  pious 
enjoyment,  until  attaining  the  greatest  delight  possible 
for  the  saint  in  the  present  world.  Chap.  i.  1;  chap, 
ii.  7. 

These  periods  of  enjoyment  are  separated  by  vicissi- 
tudes of  fortune  and  diversity  of  feeling,  through  which 
the  believer  is  brought  to  those  more  cheering  scenes  in 
his  progress  to  heaven.  These  seasons  may  be  repeated 
in  our  experience,  some  of  them  more  than  once,  before 
we  attain  those  which  succeed.  1.  We  enjoy  the  love  of 
Jesus,  as  manifested  in  private  communion,  in  "his 
chambers."  Chap.  i.  4.  2.  In  the  way  of  duty  and  self- 
denial.  Chap.  i.  7—11.      3.    In  sitting  with  the  King  in 


76  SUMMARY. 

the  circle  of  his  friends,  and  enjoying,  as  one  of  them, 
the  delights  of  social  communion  with  him.  Chap.  i. 
12 — 14.  4.  In  delightful  repose  with  him  amid  enlarged 
prospects  of  spiritual  beauty.  Chap.  i.  15 — 17.  5.  In 
the  protection  and  delights  set  forth  in  chap.  ii.  1 — 3. 
6.  And  in  enjoying,  at  last,  the  pleasures  mentioned  in 
chap.  ii.  4 — 7,  the  greatest  possible  on  earth. 

II.  An  exhibition  of  motives  by  which  the  Lord  Jesus 
would  allure  such  soul  away  from  the  present  world,  for 
being  with  him  in  glory.     Chap.  ii.  8 ;  chap.  vii.  9. 

As  we  arc  treated  throughout  our  redemptiom  and 
discipline  here,  like  beings  possessing  a  will,  the  spiritual 
decays  and  sluggishness  into  which  we  are  liable  to  fall 
must  be  counteracted  by  the  presentation  of  powerful 
motives  to  the  mind;  and  our  faith  can  be  best  matured 
by  strengthening  the  soul,  as  is  done  in  these  periods  of 
great  enjoyment,  and  then  leaving  us  in  that  strength, 
without  such  sensible  pleasures,  to  manifest  our  steadfast- 
ness by  struggling  against  difficulty  and  the  absence  of 
Jesus,  by  dependence  on  his  word  and  promises  and  love. 
Hence  our  Lord  allures  us — 

1.  By  the  beauty  of  heaven,  as  a  place  he  has  prepared 
for  us,  and  where  he  is  awaiting  us.    Chap.  ii.  8 — 17. 

2.  By  the  splendour  of  the  reception  awaiting  us  there, 
no  less  than  by  the  security  and  grandeur  of  our  convey- 
ance towards  glory.     Chap.  iii.  1 — 11. 

3.  By  his  great  love  for  us — an  affection  so  intense  as 
to  be  incapable  of  being  fully  expressed  by  the  strongest 
illustrations,  and  so  strong  as  to  remain  constant  even 
amid  our  neglect.     Chap.  iv.  1 ;  chap.  vii.  9. 

III.  The  effect  produced  on  the  heart  of  the  saint  by 
these  manifestations  of  love,  and  by  these  motives.  Chap. 


SUMMARY.  77 

vii.  10;  chap.  viii.  14.  1.  Assurance  of  hope.  Chap. 
vii.  10.  2.  Desire  to  be  much  alone  in  communion  with 
Christ.  Chap.  vii.  11.  3.  "Willingness  to  engage  in 
labours  of  holiness  and  love.  Verse  12.  4.  Consecration 
to  him  of  our  best  and  most  valued  gifts  and  possessions. 
Verse  13.  5.  Desire  that  everything  hindering  the  full 
interchange  of  affection  between  Jesus  and  our  soul  may 
be  removed.  Chap.  viii.  1 — 2.  G.  The  desire  to  guard 
against  every  sin  and  every  act  at  all  likely  to  cause  the 
■withdrawal  of  Jesus'  love.  Verses  3,  4.  7.  The  pleasing 
consciousness  of  leaning  on  Jesus,  and  of  being  upheld  by 
his  everlasting  arms.  Verse  5.  8.  Desire  to  lie  con- 
tinually near  the  heart  of  Jesus,  and  to  be  sustained  by 
his  power.  Verse  6.  9.  Willingness  to  sacrifice  every 
thing  coming  between  us  and  Christ.  Verse  6.  10.  A 
conviction  of  the  meanness  of  everything  the  world 
could  offer  for  bribing  us  to  renounce  Christ.  Verse  7. 
11.  An  interest  for  the  salvation  of  the  impenitent. 
Verses  8 — 10.  12.  A  sense  of  our  accountability  as 
stewards  of  God,  holding  our  property  and  our  all  in 
trust.  Verse  12.  13.  The  privilege  of  access  continually 
to  the  throne  of  grace,  with  full  encouragement  from  our 
Lord  for  addressing  to  him  our  voices  in  prayer  and 
praise.  Verse  13.  14.  The  desire  for  the  completion  of 
our  redemption,  and  for  the  perfecting  of  his  love  to  us 
and  of  our  love  to  him,  by  the  second  coming  of  our 
Lord.  Verse  14. 


TRANSLATION. 


CHAPTER  I. 


Ver.  1.  The  Song  of  song3  which  is  Solomon's. 

Spouse. 
2.  0  that  he  would  give  me  kisses  of  his  love: 

For  thy  love  is  more  delicious  than  wine. 
8.  Thy  perfumes  are  rich  in  fragrance; 

Thy  name  is  perfume  poured  forth; 

Therefore  the  virgins  love  thee. 

4.  Draw  me;  we  will  run  after  thee: 

The  king  hath  brought  me  into  his  apartments: 

We  will  be  glad  and  rejoice  in  thee; 

"We  will  cherish  a  more  pleasing  remembrance  of  thy  love 

than  wine; 
They  love  thee  sincerely. 

5.  Dark  am  I  but  lovely,  0  ye  daughters  of  Jerusalem, 
As  the  tents  of  Kedar,  as  the  pavilions  of  Solomon. 

G.  Look  not  on  me,  I  am  dark, 

Because  the  sun  hath  browned  me; 
My  mother's  children  were  ill-disposed  towards  me; 
They  made  me  the  keeper  of  the  vineyards; 
My  own  vineyard  have  I  not  kept. 

7.  Tell  me,  0  thou  whom  my  soul  lovcth, 

Where  thou  feedest?    where  thou  makest  thy  flock  to  rest  at 

noon  ? 
For  why  should  I  be  as  one  veiled,* 
Among  the  flocks  of  thy  companions  ? 

Beloved. 

8.  If  thou  know  not,  0  thou  fairest  among  women, 
Go  forth  in  the  footsteps  of  the  flock, 

And  feed  thy  kids  beside  the  shepherds'  tents. 

*  Regarded  as  a  harlot. 


CHAPTER  II.  79 

9.  I  compare  thee,  0  my  love, 

To  my  chariot-steed  from  Pharaoh. 

10.  Thy  cheeks  are  beautiful  with  rows  of  jewels: 
Thy  neck  with  strings  of  pearls, 

11.  Gold  chains  will  we  make  for  thee, 
Adorned  with  studs  of  silver. 

Spouse. 

12.  While  the  king  sitteth  in  the  circle  of  his  friends, 
My  spikenard  diffuses  its  fragrance. 

13.  An  amulet  of  myrrh  is  my  heloved  to  me, 
Which  shall  continually  abide  in  my  bosom. 

14.  A  boquet  of  cypress  flowers  is  my  beloved  to  me, 
From  the  garden  fields  of  Engedi. 

Beloved. 

15.  Behold,  thou  art  beautiful,  my  love, 

Behold,  thou  art  beautiful;  thine  eyes  are  doves'. 

Spouse. 

16.  Behold,  thou  art  beautiful,  my  beloved,  yea  attractive; 
And  the  green  flowery  turf  is  our  place  of  repose. 

IT.  The  roof  of  our  summer-house  is  cedars, 
Our  carved  ceiling  firs. 


CHAPTER  II. 

1.  I  am  the  rose  of  Sharon, 
A  lily  of  the  valleys. 

Beloved. 

2.  As  a  lily  among  the  thorns, 

So  is  my  love  among  the  daughters. 

Spouse. 

3.  As  a  citron  tree  among  trees  of  the  forest, 
So  is  my  beloved  among  the  sons. 

In  his  shade  I  delight  to  sit, 
And  his  fruit  is  sweet  to  my  taste. 


80  TRANSLATION. 

4.  He  brings  me  into  the  banqueting-house, 

And  his  banner  over  me  is  love. 

5.  Revive  me  with  cordials, 
Refresh  me  with  citrons, 
For  I  am  sick  of  love. 

6.  His  left  hand  is  under  my  head, 
And  his  right  hand  doth  embrace  me: 

7. 1  charge  you,  O  ye  daughters  of  Jerusalem, 
By  the  gazelles  and  by  the  hinds  of  the  field, 
That  ye  rouse  not  and  disturb  not 
My  love,  till  he  please. 

8.  Hark!  my  beloved:  behold,  there  he  comes 
Leaping  over  the  mountains,  bounding  over  the  hills. 

9.  My  beloved  is  like  a  gazelle,  or  a  beauteous  fawn. 
See!  he  is  standing  behind  our  wall; 

He  is  looking  in  through  the  window; 

He  is  throwing  sparkling  dances  from  behind  the  lattice. 

10.  My  beloved  begins  to  speak,  and  says  to  me; 

Arise,  my  companion,  my  beautiful  one,  and  come  away. 

11.  For,  lo,  the  the  winter  is  past, 
The  rain  is  over  and  gone. 

12.  The  flowers  appear  on  the  earth, 

The  time  of  singing  of  birds  has  come, 

And  the  voice  of  the  turtle-dove  is  heard  in  our  land. 

13.  The  fig-tree  is  distilling  aromatic  juice  into  its  green  figs; 
And  the  vines  in  blossom  arc  sending  forth  fragrance: 
Arise,  come,  my  companion,  my  beautiful  one,  come  away. 

14.  0  my  dove,  in  refuges  of  the  rock, 
In  a  hiding-place  of  the  precipice, 
Let  me  see  thy  countenance, 

Let  me  hear  thy  voice; 
For  sweet  is  thy  voice, 
And  thy  countenance  lovely. 

15.  Take  for  us  the  foxes, 

The  little  foxes  which  destroy  the  vines; 

For  our  vineyard  is  in  bloom. 
1G.  My  beloved  is  mine,  and  1  am  his; 

He  feeds  aiming  the  lilies. 
17.  Until  the  day  break,  and  the  shadows  flee  away, 

Return  my  beloved, 

Like  a  gazelle,  or  a  beauteous  fawn, 

Over  the  craggy  mountains. 


CHAPTER    I  IT.  81 


CHAPTER  III. 

1.  On  my  couch,  in  the  night, 

I  seek  him  whom  my  soul  loveth, 
I  seek  him  but  find  him  not. 

2.  I  will  arise  now,  and  I  will  go  about  in  the  city; 
In  the  streets  ami  in  the  public  squares, 

I  will  seek  him  whom  my  soul  loveth  : 
I  seek  him  ami  1  find  him  not. 

3.  The  watchmen  who  go  around  in  the  city  found  me; 
"Saw  ye  him  whom  my  soul  loveth?" 

4.  Hardly  hail  I  passed  them, 

When  1  found  him  whom  my  soul  loveth. 
I  laid  hold  on  him  and  would  not  let  him  go, 
Till  1  had  brought  him  to  the  house  of  my  mother, 
Into  the  apartment  of  her  that  bore  me. 
5. 1  charge  you,  0  ye  daughters  of  Jerusalem, 
By  the  gazelles  and  by  the  hinds  of  the  field, 
That  ye  rouse  not  and  disturb  not 
My  love,  till  he  please. 

lUrciiTERS  of  Jerusalem. 

G.  TVho  is  this  coming  up  from  the  wilderness, 

Like  pillars  of  smoke, 

Surrounded  with  the  perfume  of  myrrh,  and  frankincense, 

And  all  kinds  of  aromatic  dust  from  the  perfumer? 
7.  Lo,  it  is  the  palanquin  of  Solomon: 

Around  it  are  threescore  valiant  men, 

'flic  most  valiant  of  Israel; 

5.  All  of  them  with  sword  in  hand,  experienced  in  war, 
Each  with  his  sword  girded  on,  against  peril  in  the  night. 

9.  A  palanquin  Solomon  the  king  made  for  himself 
Of  the  wood  of  Lebanon: 

10.  Its  pillars  he  made  of  silver, 

Its  railing  of  gold,  its  seat  purple, 

The  midst  of  it  being  tessellated  with  love, 

For  the  daughters  of  Jerusalem. 

11.  Go  forth,  ye  daughters  of  /ion, 
And  behold  king  Solomon, 

AYith  the  crown  with  which  his  mother  crowned  him 

On  the  day  of  his  espousals. 

On  the  day  ofgladness  of  his  heart. 


82  TRANSLATION. 


CHAPTER  IV. 

Beloved. 

1.  Behold  thou  art  beautiful,  my  companion,  thou  art  beautiful : 
Doves  are  thine  eyes  within  thy  locks; 

Thy  hair  is  as  a  flock  of  goats 

"Which  lie  along  downwards  from  mount  Gilead. 

2.  Thy  teeth  as  a  flock  of  the  same  size, 
"Which  come  up  from  the  washing-pool, 
All  of  them  bearing  twins, 

And  none  of  them  without  its  young. 

3.  Thy  lips  are  like  a  thread  of  scarlet; 
And  thy  mouth  beautiful. 

Like  a  piece  of  pomegranate, 
Are  thy  cheeks  within  thy  tresses. 

4.  Thy  neck  is  like  the  tower  of  David 
Built  for  an  armory; 

A  thousand  shields  arc  hanging  on  it, 
All  bucklers  of  the  mighty. 

5.  Thy  two  breasts  are  like  two  fawns, 
Twins  of  a  gazelle,  feeding  among  the  lilies. 

6.  Until  the  day  break  and  the  shadows  flee  away, 

I  will  betake  me  to  the  mountain  of  myrrh  and  to  the  hill 
of  frank  incense. 

7.  Thou  art  all  beautiful,  my  companion; 
And  no  spot  is  there  in  thee. 

8.  Come  with  me  from  Lebanon,  my  spouse, 
With  me  from  Lebanon; 

Look  from  the  top  of  Antana, 

From  the  top  of  Shenir  and  Sermon, 

From  the  dens  of  lions,  from  the  mountains  of  leopards. 

9.  Thou  hast  ravished  my  heart,  my  sister-spouse. 

Thou  hast  ravished  my  heart  with  one  of  thine  eyes,  . 

With  one  fold  of  thy  necklace. 

10.  How  beautifully  delightful  is  thy  love,  my  sister-spouse; 
How  much  more  delicious  is  thy  love  than  wine. 

And  the  fragrance  of  thy  perfumes  than  all  spices. 

11.  Thy  lips  drop  as  the  honey-comb,  mj  Bpouse: 
lloncv  and  milk  are  under  thy  tongue; 

And  the  fragrance  of  thy  garmants  is  as  the  fragrance  of 

Lebanon. 


CHAPTER     V.  83 

12.  A  garden  enclosed  is  my  Bister-spouse; 
A  spring  shut  up,  a  fountain  sealed. 

13.  Thy  productions  arc  a  paradise  of  pomegranates, 
With  delicious  fruits,  cypresses  with  spikenards, 

14.  Spikenard  and  crocus,  calamus  and  cinnamon, 
With  all  trees  of  frankincense; 

Myrrh  and  aloes  with  all  chief  spices; 

15.  A  fountain  of  gardens,  a  well  of  living  waters, 
And  streams  from  Lebanon. 

Spouse. 

16.  Arise,  ()  north  wind;   and  come  thou  south; 

Blow  upon  my  garden  that  its  perfumes  may  flow  forth. 
Let  my  beloved  come  into  his  garden, 
And  enjoy  its  delicious  fruits. 


CHAPTER  V. 


Beloved. 


1.  1  have  come  into  my  garden,  my  sister-spouse; 
I  am  gathering  my  myrrh  with  my  spice; 

I  am  eating  my  honey-comb  with  my  honey; 
I  am  drinking  my  wine  with  my  milk: 
Eat,  ( )  friends,  drink, 
Yea,  beloved  companions,  drink  abundantly. 

Spouse. 

2.  T  was  sleeping,  but  my  heart  was  awake: 
Hark!   the  voice  of  my  beloved  !   he  is  knocking: 
"Open  to  me,  my  sister,  my  companion, 

My  dove,  my  perfect  one  ;'i; 
Lor  my  head  is  filled  with  dew, — 
My  locks  with  drops  of  the  night." 
:!.  I   have  put  oil'  my  dress, 
How  shall  I  put  it   on? 
I    have  washed  my  feet. 

Bow  shall  I  soil  them? 

*  Equivalent  to  our  expression,  "My  angel." 


8  4  T  11  A  N  S  L  A  T  I  0  N 

4.  My  beloved  withdrew  his  hand  from  the  aperture  in  the  door; 
And  my  heart  was  moved  towards  him. 

5.  I  anise  for  opening  to  my  beloved, 
And  my  hands  dropped  myrrh, 
And  my  fingers  liquid  myrrh, 

On  the  handles  of  the  bolt. 
G.  I  opened  to  my  beloved; 

But  my  beloved  had  turned  and  gone  away. 

My  heart  sunk  in  consequence  of  what  he  had  said; 

I  sought  him,  and  found  him  not: 

I  called  him,  and  he  answered  me  not. 
7.  The  watchmen  who  go  around  in  the  city  found  me, 

They  smote  me,  they  wounded  me; 

The  guards  of  the  walls  stripped  my  veil  from  me. 
8. 1  charge  you,  0  ye  daughters  of  Jerusalem, 

If  ye  shall  find  my  beloved — 

What  shall  ye  tell  him? 

That  I  am  sick  of  love. 

Daughters  of  Jerusalem. 
9.  What  is  thy  beloved  more  than  another  beloved, 
Thou  most  beautiful  of  women? 
What  is  thy  beloved  more  than  another  beloved, 
That  thou  dost  thus  charge  us  ? 

Spouse. 

10.  My  beloved  is  white  and  ruddy, 
Conspicuous  among  a  host. 

11.  His  head  is  finest  choice  gold; 

His  locks  young  waving  palm  branches,  black  as  the  raven: 

12.  His  eyes  as  doves  by  valley  rills  of  water, 
Washed  in  milk,  reposing  by  the  full  water  springs: 

13.  His  cheeks  as  banks  of  fragrant  flowers, 

As  towering  trellises  covered  with  aromatic  blooms; 
His  lips  lilies  distilling  liquid  myrrh: 

14.  His  hands  rollers  of  gold,  set  with  the  beryl; 
His  body  wrought  ivory  overlaid  with  sapphires. 

15.  His  legs  pillars  id' white  marble 
Fixed  on  pedestals  of  tine  gold; 

His  appearance  is  as  Lebanon, 
Pre-eminently  noble  as  the  cedars: 
1C.  His  voice  is  exquisitely  sweet ; 

His  whole  being  is  constituted  of  delightful  attractions: 

This  is  my  beloved,  and  this  is  my  friend, 
0  daughters  of  Jerusalem. 


C  II  A  P  T  E  R    V  I.  85 


CHAPTER  VI. 

Daughters  of  Jerusalem. 

1.  Whither  has  thy  beloved  gone,  thou  most  beautiful  of  women  ? 
Whither  has  thy  beloved  turned  away? 

Tell,  that  we  may  seek  him  with  thee. 

Spouse. 

2.  My  beloved  lias  gone  down  to  his  garden, 
To  the  banks  of  fragrant  flowers, 

To  feed  in  the  gardens,  and  to  gather  lilies. 

3.  I   am  my  beloved's,  and  my  beloved  is  mine, 
Who  feeds  among  the  lilies. 

Beloved. 

4.  Beautiful  as  Tirzah  art  thou,  my  companion; 
Elegant  as  Jerusalem ; 

Imposing  as  a  military  host  with  banners. 

5.  Turn  away  thine  eyes  from  me, 
For  they  are  taking  me  by  storm. 
Thy  hair  is  as  a  flock  of  goats 

Which  lie  along  downwards  from  mount  Gilcad. 

6.  Thy  teeth  as  a  flock  of  sheep, 
Which  come  up  from  the  washing-pool, 
All  of  them  bearing  twins, 

And  none  of  them  without  its  young. 

7.  As  a  piece  of  pomegranate, 

Are  thy  cheeks  within  th}r  tresses. 

8.  There  are  threescore  queens, 
And  fourscore  concubines, 
And  virgins  without  number: 

9.  My  dove,  my  perfect  one,  she  is  the  favourite; 
The  darling  is  she  of  her  mother, 

The  delight  of  her  who  bore  her. 

The  virgins  beheld  her,  and  called  her  blessed; 

The  queens  and  concubines  also  praised  her. 

10.  Who  is  this  that  looks  forth  as  the  dawn, 
Beautiful  as  the  moon, 

Of  purest  brightness  as  the  sun, 
Imposing  as  bannered  hosts? 

11.  I  went  down  to  the  fruit  garden, 

To  behold  the  green  growths  of  the  valley, 
8* 


86  TRANSLATION. 

To  see  whether  the  vine  was  putting  forth  buds, 
Whether  the  pomegranates  were  in  bloom: 

12.  E'er  I  was  aware,  my  soul  made  me 
As  the  chariots  of  Amminadib. 

L3.  Return,  return,  O  Shulamith; 

Return,  return,  that  we  may  behold  in  thee, — 
What  shall  you  behold  in  the  Shulamith? 
As  it  were  a  festive  choir  of  rejoicing  hosts. 


CHAPTER  VII. 

1.  How  beautiful  are  thy  feet  in  sandals, 
O  noble  woman. 

The  contour  of  thy  person 

Is  like  the  rounding  of  a  necklace 

Wrought  by  the  hands  of  a  finished  artist: 

2.  Thy  waist  is  a  round  goblet 
Full  of  the  rich  spiced  wine : 
Thy  body  is  a  heap  of  wheat 
Enclosed  with  lilies: 

3.  Thy  two  breasts  as  two  fawns, 
Twins  of  a  gazelle. 

4.  Thy  neck  as  a  tower  of  ivory; 
Thine  eyes  pools  in  Heshbon, 
By  the  gate  of  Bath-rabbim  ; 
Thy  nose  as  a  tower  on  Lebanon, 
Looking  towards  Damascus. 

5.  Thy  head  crowning  thee  is  as  Carmel, 

And  the  full  flowing  hair  of  thy  head  rich  as  purple: 
The  king  is  captivated  by  the  tresses. 

6.  How  beautiful  and  how  charming, 

0  my  love,  art  thou  in  fascinating  graces 

7.  Thy  stature  is  like  a  palm-tree: 
And  thy  breasts  to  its  clusters. 

8.  I  said  I  will  go  to  the  palm-tree: 

1  will  clasp  its  waving  branches; 

And  thy  bosom  shall  now  be  as  clusters  of  the  vine; 
And  thy  breath  sweet  as  citrons; 

9.  And  thy  voice  as  the  delicious  wine 
Which  flows  pure  to  my  best  loved  friend, 

Which  makes  the  lips  of  the  slumbering  move  gently. 


CHAPTER   VIII.  87 

Spouse. 

10.  I  am  my  beloved's, 

And  his  ardent  affection  is  towards  me. 

11.  Come,  my  beloved,  let  us  go  forth  into  the  country; 
Let  us  abide  in  the  villages; 

12.  Let  us  be  early  in  the  morning  in  the  vineyards; 

Let  us  see  whether  the  vine  is  budding,  its  blossom  unfolding; 
Whether  tbe  pomegranates  are  in  bloom: 
Tbere  will  I  give  thee  my  loves. 

13.  The  choicest  flowers  are  giving  forth  their  fragrance, 

And  at  the  entrance  of  our  summer-houses  are  all  kinds  of 

delicious  fruits, 
Both  new  and  old,  which  I  have  treasured  up,  my  beloved, 

for  thee. 


CHAPTER  VIII. 

1.  0  that  thou  wert  as  a  brother  to  me, 
Nourished  in  the  bosom  of  my  mother! 

Should  1  find  thee  abroad,  then  would  I  kiss  thee, 
Nor  should  it  be  imputed  to  me  as  an  impropriety. 

2.  I  would  lead  thee,  I  would  bring  thee  to  the  house  of  my 

mother; 
Thou  shalt  teach  me  how  to  gratify  thy  wishes; 
I  will  make  thee  drink  of  the  spiced  wine, 
Of  my  fresh  juice  of  the  pomegranate. 

3.  His  left  hand  shall  be  under  my  head, 
And  his  right  hand  shall  embrace  me. 

4.  I  charge  you,  0  ye  daughters  of  Jerusalem, 
That  ye  rouse  not  and  disturb  not 

My  love,  till  he  please. 

Daughters  of  Jerusalem. 

5.  Who  is  this  coming  up  from  the  wilderness, 
Leaning  on  the  beloved? 

Beloved. 
Under  the  citron  tree  I  gained  thine  affection; 
There  thy  mother  pledged  thee; 
There  she  that  bore  thee  betrothed  thee. 


TRANSLATION. 


Spouse. 


G.  Set  me  as  a  seal  on  thine  heart; 
As  a  seal  on  thine  arm : 
For  love  is  strong  as  death; 

Devoted  affection  is  unrelaxing  as  the  realms  of  the  dead : 
Its  flames  have   the  energy  of  lightning, 
Which  have  the  fiercest  blaze. 

7.  Many  waters  cannot  quench  love, 
And  floods  cannot  overwhelm  it: 

Should  a  man  give  all  the  wealth  of  his  house  for  this  love, 
It  would  be  utterly  despised. 

8.  We  have  a  young  sister, 

And  she  has  not  yet  reached  womanhood: 
What  shall  we  do  for  our  sister, 

With  reference  to  the  day  when  she  shall  be  spoken  for  in 
marriage  ? 

Beloved. 

9.  If  she  be  a  wall,  we  will  build  on  it  a  turret  of  silver; 
And  if  she  be  a  door,  we  will  enclose  it  with  boards  of  cedar. 

Spouse. 

10. 1  am  a  wall  and  my  breasts  as  towers; 

Then  am  I  in  his  eyes  as  one  finding  favour. 
11.  A  vineyard  lias  Solomon  in  Baal-hamon; 

He  has  let  out  the  vineyard  to  keepers; 

Each  shall  yield  him  for  its  fruit 

A  thousand  pieces  of  silver. 
1.!.  My  vineyard  which  belongs  to  me  is  under  my  own  super- 
vision ; 

Thou,  O  Solomon,  shalt  have  the  thousand  pieces  of  silver 
from  it; 

And  the  keepers  of  its  fruit  two  hundred. 

Beloved. 

13.  0  thou  who  dwellcst  in  the  gardens, 
The  companions  hearken  to  thy  voice; 
Cause  me  to  hear  it. 

Spouse. 

14.  Make  haste,  my  beloved, 

And  be  thou  like  a  gazelle,  or  a  beauteous  fawn, 
Over  the  mountains  of  spices. 


ANALYSIS  OF  THE  SONG. 


CHAPTER  I. 


The  desire  which  in  the  heart  of  the  saint  absorbs  every 
other,  is  for  the  manifestation  of  the  love  of  the  Lord 
Jesus,  through  the  influences  of  the  Holy  Spirit;  and 
this  love  is  thus  ardently  desired,  because  its  effect  is 
more  reviving  and  exhilarating  than  any  of  the  pleasures 
of  sense,  even  of  wine,  the  most  refreshing  of  them  all. 
Verse  2. 

This  desire  is  not  a  blind  instinct  or  a  fanatical  im- 
pulse, but  springs  from  an  intelligent  apprehension  of  the 
excellency  of  the  nature  of  Christ,  as  transcending  every- 
thing known  to  man,  more  than  the  holy  anointing  oil 
of  the  sanctuary  surpassed  any  other  perfume ; — an  ex- 
cellence so  rich,  that  the  pure  in  heart,  and  they  only, 
love  him,  and  they  cannot  do  otherwise  than  love  him. 
Vcr.  3. 

The  thought  of  the  excellency  of  the  character  of 
Christ,  and  of  the  influences  of  the  Holy  Spirit  shedding 
abroad  his  love  in  the  heart,  creates  the  desire  of  coming 
as  near  to  him  as  possible,  without  any  delay — of  running 
to  him;  and  as  our  own  insufficiency  and  weakness  are 
felt  sensibly  at  such  times,  we  pray  for  the  attracting 
power  of  his  grace  and  for  the  strength  of  his  Spirit. 
This  desire  is  never  expressed  in  vain;  with  kingly  ma- 
jesty and  condescension,  he   brings  us  into  confidential 


90  ANALYSIS. 

communion  with  him  apart  from  the  world;  this  commu- 
nion is  attended  with  fulness  of  joy  and  a  holy  exultation 
in  his  superior  grace;  and  these  manifestations  of  his 
love  thus  made,  only  to  the  upright  or  pure,  and  by  such 
sincerely  appreciated,  are  followed  by  remembrances,  not 
painful,  like  the  pleasures  of  sense,  but  always  refreshing 
and  delightful.  Ver.  4. 

This  love  is  a  perfect  regulator  of  the  powers  of  the 
soul ;  and  carrying  with  it  true  wisdom,  gives  us  a  cor- 
rect knowledge  of  ourselves,  as  the  offspring  of  the 
humility  to  which  this  divine  love  leads,  and  which  con- 
sists in  thinking  of  ourselves  according  to  the  whole 
truth,  nothing  more,  nothing  less,  realizing  that  while, 
black  like  the  tents  of  Kcdar,  we  are  darkened  by  native 
depravity,  grace  is  working  in  us  virtues  more  beautiful 
than  the  curtains  of  Solomon.  Ver.  5. 

The  humility  inseparable  from  this  love  makes  us 
modest  and  retiring,  and  prompts  us  to  shrink  from 
courting  admiration;  because  we  are  conscious  of  un- 
worthiness ;  have  been  stripped  of  our  spiritual  beauty  by 
sin;  have  suffered  many  evils  and  afflictions;  have  re- 
ceived ill  treatment,  not  only  from  the  ungodly  world, 
but  from  brethren  of  the  same  household  of  faith;  and 
have  failed  in  many  duties.     Ver.  6. 

This  love  so  captivates  the  heart  with  the  Lord  Jesus, 
while  keeping  it  thus  humble,  that  we  are  anxious  not 
only  to  enjoy  his  society  in  the  blessedness  of  private 
communion,  his  chambers,  ver.  4;  but  to  follow  the  Lamb 
whithersoever  he  goeth,  Rev.  xiv.  4;  to  be  with  him  in 
labours,  fatigues,  and  dangers,  no  less  than  in  the 
delights  of  his  service — in  the  weariness  of  toil  in  the 
wilderness,  no  less  than  in  the  pleasures  of  the  palace. 
It  prompts  us  to  inquire  and  seek,  without  waiting  for 
commands,  where  we  may  labour  with  this  gracious  king 


CHAPTER    I.  91 

as  a  shepherd,  and  enjoy  his  society; — where,  in  the 
discharge  of  duty,  find  his  guidance  and  defence  during 
the  noontide  heat  of  temptation,  affliction,  and  sorrow; 
and  makes  us  unwilling  to  be  satisfied  with  any  inferior 
love,  or  the  company  and  teaching  of  any  but  Christ — 
unwilling  to  have  any  person  or  thing  coming  between  us 
and  Jesus.     Ver.  7. 

Such  inquiries  he  answers,  by  assuring  the  soul  thus 
humble  in  its  own  esteem,  that  while  conscious  of  un- 
worthiness,  and  misused  by  men,  wc  are  held  by  him  in 
the  highest  admiration — "fairest  among  women;" — and 
that  he  may  be  always  found  by  our  following  in  the  foot- 
steps of  those  who  through  faith  and  patience  have  in- 
herited the  promises;  and  by  activity  in  his  service,  by  min- 
istering to  the  saints,  and  by  labouring  to  train  up  the 
young  of  the  flock,  "feed  the  kids,"  in  co-operation  with 
the  ministers  of  the  gospel — "beside  the  shepherds'  tents." 
Ver.  8. 

Having  received  these  instructions,  and  going  forth  to 
carry  them  into  practice,  our  soul  is  viewed  with  great 
interest  by  the  Saviour,  in  our  approaches  to  him.  See- 
ing us,  as  it  were,  afar,  he  sets  forth,  by  comparison  to 
the  horse,  his  impression  of  that  character  which  is  so 
despised  by  the  world.  In  reference  to  its  inherent  vital 
energy,  or  principle  imparted  by  the  Holy  Spirit,  it  is  a 
character  noble,  adapted  to  impress  us  with  respect  and 
command  admiration — possesses  great  energy  and  vigour, 
and  inexhaustible  powers  of  endurance — running  without 
growing  weary.  Isa.  xl.  31.     Ver.  9. 

Moreover,  Jesus  looks  on  those  virtues  which  are  super- 
added as  ornaments  to  our  character  by  grace,  with 
a  pleasure  akin  to  what  we  feel  in  contemplating  cheeks 
comely  with  rows  of  jewels,  &c,  viz.   that  golden  chain 


92  ANALYSIS. 

with  the  pearls  "love,  joy,  peace,  meekness,  &c.,"  Gal. 
v.  22.     Ver.  10. 

The  principle  is,  "to  him  that  hath  shall  be  given," 
Matt.  xxv.  29 ;  and  though  so  beautiful  are  these  orna- 
mental graces  now  overlaying  the  soul  by  the  Holy 
Ghost,  Christ  will  add  unto  these,  others  wrought  by  his 
own  hands,  too  exquisite  to  be  made  even  by  angels, 
a  spiritual  body,  &c.  He  will  adorn  us  to  the  utmost 
possible  that  such  wisdom  and  power  as  his  can  confer. 
Ver.  11. 

Thus,  following  Jesus  in  the  way  of  duty,  under  the 
impulse  of  this  love,  we  are  received  by  him  with  kingly 
majesty,  and,  as  beloved  friends,  are  entertained  with 
princely  magnificence  at  his  table,  spread  with  delicacies 
for  the  soul.  This  near  approach  to  him,  combined  with 
his  affectionate  tenderness  and  great  goodness,  kindles 
the  affections  into  a  fervid  glow,  and  draws  from  us  the 
fragrance  of  the  odoriferous  graces — the  spiritual  spike- 
nard— poured  by  the  Holy  Ghost  into  the  alabaster  of 
the  pure  heart.     Ver.  12. 

At  such  times,  in  near  communion  with  Jesus,  and  with 
the  affections  in  vigorous  exercise,  we  feel  our  Lord 
amazingly  precious.  If  asked,  How  precious  is  your 
Saviour?  Tell  me  the  impression  thus  made  on  your 
spiritual  apprehensions  ?  We  can  do  no  better  than 
reply,  Can  you  tell  what  is  the  sweet  and  refreshing 
influence  of  a  bundle  of  myrrh,  in  the  bosom,  or  of 
a  cluster  of  camphire  in  bloom,  such  as  is  in  the  vineyards 
of  Engcdi  ?  Ver.  14.  The  presence  of  Jesus  produces  an 
impression  on  my  spiritual  faculties,  far  more  delightful 
than  the  effect  of  these  perfumes  on  the  bodily  senses. 
Ver.  13. 

Thus  received  by  this  friend  and  king,  our  beloved, 
and  entertained  by  him,  at  the  table  of  his  confidential 


CHAPTER    II.  93 

companions,  with  the  marrow  and  fatness  of  his  grace — 
while,  under  these  manifestations  of  love,  our  heart  is 
burning  with  affection,  what  is  the  nature  of  the  language 
interchanged  between  him  and  us? — "We  love  him  be- 
cause he  first  loved  us;"  we  presume  to  address  to  him 
the  language  of  affection,  because  he  first  addresses  us. 
He  speaks  to  us  in  terms  of  the  strongest  and  most 
tender  affection — assures  us  that  whatever  may  be  thought 
of  us  by  the  world,  we  are  beautiful  in  his  eyes,  and  that 
love  is  the  expression  of  soul  which  draws  his  admiration. 
Ver.  15. 

The  heart  is  glad  to  reciprocate  this  feeling;  and 
calling  him  our  beloved,  the  dearest  object  of  our  affec- 
tion, we  rejoice  to  give  utterance  to  our  sense  of  the 
beauty  of  his  character,  and  the  pleasantness  of  his 
society — together  with  the  delightfulness  of  the  repose  he 
grants  to  those  whom  he  so  loves  as  thus  to  address — a 
peace  sweet  as  repose  on  a  bed  of  full-blown  flowers  of 
spring  amid  green  pastures  beside  still  waters,  and  at  the 
same  time,  while  open  to  all  the  fresh  airs  and  balmy 
influences  of  the  season,  protected  from  the  sun  by  day, 
the  chill  dews  by  night,  and  from  the  rain,  by  a  richly 
wrought  ceiling  of  cedar  and  cypress,  shadowing  forth  the 
permanency  and  excellence  of  the  defence  from  evil 
afforded  by  the  divine  righteousness  of  Christ,  in  a  man- 
ner stronger,  if  possible,  than  the  shadow  of  a  rock,  or 
than  the  pillar  of  cloud  and  of  fire  over  the  camp  of 
Israel.     Ver.  16. 

CHAPTER   II. 

In  verses  1 — 3,  the  spouse  sets  forth  by  beautiful  com- 
parisons, the  character  of  herself  and  of  the  beloved,  for 
putting  before  us  the  contrast  between  her  humility  and 
9 


94  ANALYSIS. 

loveliness,  and  his  majesty  and  beauty.  The  believer  is 
as  the  rose  of  Sharon  and  the  lily  of  the  valleys ; — Jesus 
is  as  the  citron-tree  among  all  other  trees.  The  rose  and 
the  lily  illustrate  the  Christian  character,  as  possessing 
purity,  beauty,  loveliness;  as  being  like  the  lily  among 
thorns,  in  contrast  with  the  general  tone  of  character 
and  feeling  in  the  world.  The  words,  "  As  the  lily 
among  thorns,  &c,"  ver.  2,  are  with  propriety  put  into 
the  mouth  of  Jesus,  as  a  suggestion  made  immediately  on 
mention  of  the  features  represented  in  ver.  1st,  for 
reminding  us  that,  as  his  people,  our  character  must  be 
the  opposite  of  what  it  was  by  nature,  and  of  what  yet 
prevails  among  the  ungodly, — as  he  also  teaches  in 
John  xvi.  33;  2  Tim.  iii.  12.  He  says  that  between 
earthly  loveliness  and  the  loveliness  of  the  saint,  there  is 
as  much  contrast  as  between  the  lily  and  the  surround- 
ing thorns. 

While,  like  the  rose  and  the  lily,  the  believer — the 
same  who  was  seen  in  the  foregoing  chapter  admitted  to 
such  delightful  communion  with  the  king  at  his  table — 
is  thus  meek  and  lowly,  beautiful  in  the  modesty  of 
humility; — Jesus  towers  on  high  in  majesty  and  grand- 
eur ;  the  citron-tree  is  his  emblem,  and  illustrates  his 
character  as  combining  majesty  with  beauty,  as  affording 
shelter  and  protection  to  his  people,  as  capable  of  satisfy- 
ing the  wants  of  the  soul.     Ver.  3. 

Such  being  the  characteristics  of  Jesus  and  of  the 
redeemed  soul,  the  coming  of  such  soul  into  fellowship 
with  him  must  yield  it  great  pleasure.  Hence,  when  we 
come  under  the  shadow  of  Christ,  we  have  great  delight, 
and  find  food  for  the  hungering  heart ;  his  ways  are  ways 
of  pleasantness  and  all  his  paths  are  peace.  Though 
addressed  by  him  in  language  of  Buch  endearment  ami 
equality,  and  permitted  to  tell  him  our  love,  we  arc  not 


CHAPTER    II.  95 

the  less  sensible  that  lie  towers  above  us  in  tlie  majesty 
of  his  divinity,  far  more  than  the  citron-tree  above  the 
humble  rose;  that  this  majesty  is  our  protection;  and 
that  the  surpassing  greatness  of  our  joy  springs  from  the 
union  in  his  character  of  such  gracious  condescension 
and  such  divine  grandeur. 

The  Lord  Jesus  leads  his  people  along  to  greater  dis- 
plays of  the  riches  of  his  grace  and  of  holy  joy — as 
pleasures  were  found  in  the  banqueting-house,  richer  and 
more  varied  than  under  the  apple-tree.  In  chap.  i. 
ver.  4,  he  is  represented  as  bringing  us  into  "his  cham- 
bers," the  place  of  his  intimate  friends; — in  chap.  i. 
ver.  12,  as  feasting  us  at  his  table,  with  a  repast  of  holy 
joys;  here,  he  is  set  forth  as  bringing  us  into  the  midst 
of  means  for  securing  the  most  abundant  exhilaration  and 
gladness  of  heart,  where,  like  a  person  in  the  king's  house 
of  wine,  we  may  be  abundantly  satisfied  with  the  fatness 
of  his  house  and  may  drink  of  the  river  of  his  pleasures. 
The  foregoing  passages  show  different  stages  of  spiritual 
enjoyment,  increasing  in  degree  till  they  are  the  greatest 
possible.     Ver.  4. 

In  all  these  manifestations  to  us,  his  banner  over  us  is 
love.  As  the  banner  rallies  for  the  defence  of  even  the 
weakest  citizen  all  the  strength  of  the  state — is  his  pro- 
tection— so,  the  divine  love  is  our  defence  against  all 
evils,  and  secures  for  us  all  the  aid  that  may  be  drawn 
from  all  the  other  attributes  of  God.  As  the  banner 
shows  the  country  of  the  soldier,  it  is  by  possessing 
love  that  we  are  seen  to  be  citizens  of  heaven.  As  the 
soldier  exults  in  the  flag  of  his  country,  the  saint  glories 
in  the  consciousness  of  the  divine  love,  and  in  having  love 
shed  abroad  in  the  heart. 

In  the  three  following  verses,  viz.  5,  6,  7,  is  a  repre- 
sentation of  the   state  of  the  believer,  when,  thus  over- 


96  ANALYSIS. 

shadowed  by  divine  love,  he  is  in  the  banqueting-house, 
in  the  full  enjoyment  of  these  overflowing  riches  of 
heavenly  grace,  to  the  greatest  degree  possible  for  man. 
1.  The  state  of  the  soul  at  times  of  the  greatest  spiritual 
enjoyment,  "sick  of  love,"  ver.  5 — filled  with  communi- 
cations of  love  almost  beyond  its  power  to  bear.  2.  The 
feelings  had  at  such  seasons,  ver.  6;  great  contrition 
and  humility — the  head  was  sinking ;  the  consciousness  of 
being  sweetly  and  powerfully  sustained  by  the  Lord  Jesus, 
through  his  imputed  righteousness  and  by  his  inward 
grace,  "His  left  hand  is  under  my  head;"  we  feel  our- 
selves drawn  very  near  to  Jesus,  "His  right  hand  doth 
embrace  me."  3.  The  desires  then  had,  are — to  be 
stayed  or  sustained  by  the  fruits  of  the  tree,  the  doctrines 
and  promises  of  the  gospel,  "Stay  me  with  flagons, 
comfort  me  with  apples,"  ver.  5,  and — to  guard  against 
anything  likely  to  make  our  beloved  withdraw,  "I  charge 
you,  0  ye  daughters  of  Jerusalem,  &c."  ver.  7. 

As  these  overpowering  manifestations  of  love  cannot 
be  expected  to  continue  without  interruption,  and  Jesus 
will  for  wise  purposes  withdraw  from  the  soul,  in  verses 
8  and  9  is  set  forth  the  way  in  which  he  returns  and 
manifests  himself  after  such  withdrawal.  In  his  ap- 
proach, he  makes  us  hear  his  voice,  even  when  afar  off, 
ver.  8,  "  The  voice  of  my  beloved,  &c."  He  comes  with 
perfect  ease,  over  all  obstacles  intervening  in  consequence 
of  sin,  ver.  8 ;  he  comes  unexpectedly,  often  surprising 
us  by  his  grace,  when  we  are  looking  not  for  it.  Having 
thus  returned,  he  cannot  be  enjoyed  by  us  without  much 
to  hinder  the  full  manifestations  of  his  excellence  and 
glory.  Walls  yet  intervene  between  us  and  him ;  he  is 
very  near  to  us,  but  the  vision  of  his  glory  is  obscured, 
and  the  sound  of  his  voice  deadened  by  the  barriers 
behind  which   he   stands,    the    walls  of  the  dungeon  in 


CHAPTER    II.  07 

which  we  arc  now  confined,  the  walls  of  our  earthly  house 
of  this  tabernacle,  of  our  present  mortal  state,  ver.  8. 
At  the  utmost,  we  can  now  get  nothing  more  than  very 
partial  glimpses  of  the  glory  of  Christ,  such  as  may  be 
had  of  a  person  showing  himself  through  the  obscurity  of 
a  lattice.     Ver.  9. 

While  in  our  present  state,  we  arc  thus  in  the  condition 
of  persons  in  a  dungeon  with  the  doors  thrown  open,  like 
Peter's,  Acts  xii.  7,  and  Jesus  is  standing  without,  in  the 
invisible  world,  looking  on  us  kindly  through  the  lattice, 
and  addressing  us  through  the  bars;  he  tries  to  allure  us 
away  from  our  darkness,  loathsomeness,  and  chains, 
abroad  into  that  bright  and  glorious  world  where  he  has 
gone  to  prepare  a  place  for  us — saying,  "Rise  up,  my 
love,  my  fair  one,  and  come  away,  &c."  He  addresses 
us  in  language  of  the  tenderest  love — "My  love,  my  fair 
one."  Loving  us  so  strongly,  he  is  even  more  desirous 
to  have  us  with  him  where  he  is  in  glory,  than  we  can  be 
be  to  depart  and  be  with  him.  As  motives  for  alluring  us 
away  from  earth  to  heaven,  he  says  that  in  the  "world  to 
which  he  would  draw  us — "the  winter  is  past;"  there 
the  curse,  which  has  fallen  so  heavily  even  on  the  ground 
as  to  cause  the  desolations  of  winter,  is  for  ever  done 
away — all  is  fresh  and  uninterrupted  spring.  "The  rain 
is  over  and  gone;"  afflictions  and  sorrows,  all  the  former 
things  are  passed  away.  "The  flowers  appear  on  the 
earth;"  everything  is  there  budding  and  bursting  "with 
beauty.  "The  time  of  the  singing  of  birds  is  come;" 
there,  all  is  vocal  with  enchanting  melody,  and  even  the 
inanimate  creation  are  joining  in  the  chorus.  "And 
the  voice  of  the  turtle  is  heard  in  our  land;"  the 
burden  of  that  music  is  love.  "The  fig-tree  pntteth  forth 
her  green  figs;"  there,  everything  is  found  that  can 
gratify  our  capabilities  of  enjoyment.  Hence,  he  says, 
9* 


98  ANALYSIS. 

"Come  away"  from  the  sin  and  sorrows,  &c.  &c.  of  earth, 
come  away  to  the  skies,  &c.     Ver.  10 — 13. 

The  saint  who  is  thus  loved  and  allured  by  the  Lord 
Jesus,  is  often  found  in  the  rough,  afflictive  scenes  of 
this  life,  and  in  seclusion  from  the  world,  "in  the  clefts 
of  the  rock;"  but  he  encourages  us  not  to  be  dis- 
heartened by  a  sense  of  unworthiness,  or  cast  down  by 
sorrow,  for  the  voice  of  such  persons,  however  broken  by 
contrition,  is  sweet  to  him,  and  their  countenance,  though 
marked  with  tears  of  penitence,  is  pleasant  in  his  sight. 
Ver.  14. 

Those  who  would  be  pleasant  to  Jesus,  and  enjoy  fre- 
quent visits,  such  as  mentioned  in  the  foregoing  verses, 
viz.  8 — 13,  must  be  careful  to  guard  against  sin,  and 
especially  little  sins;  "the  little  foxes"  will  spoil  the 
vines  with  tender  grapes.     Ver.  15. 

Those  who  thus  watch,  and  act,  and  love — who  enjoy 
these  manifestations  of  the  beloved— may  use  the  lan- 
guage of  full  assurance,  and  feel  the  amazing  richness  of 
the  inheritance  they  have  in  Jesus.  1  Cor.  iii.  22 — 23 ; 
John  xvii.  10.  The  friendship  and  union  existing  be- 
tween Jesus  and  his  people,  is  of  the  most  intimate  and 
confidential  kind ;  and  as  the  feeding-place  of  the  young 
hart  is  the  place  of  the  strongest  desire,  and  though  he 
may  withdraw  for  a  time  from  his  pasture  grounds,  to 
them  he  must  return;  so,  Jesus  loves  the  dwelling-place 
among  his  saints,  Ps.  lxxvii.  2;  lxxviii.  68;  and  though 
he  seems  to  withdraw  at'  seasons,  he  will  not  forsake  us 
utterly,  but  will  come  back  in  his  own  good  time,  and 
make  his  abode  with  us.     Ver.  16. 

As  these  delightful  visits  of  the  beloved,  the  times  when 
he  comes  over  the  hills  and  feeds  among  the  lilies,  must 
be  interrupted,  the  saint  here  prays  that  he  would  repeat 


CHAPTER    III.  99 

them  as  often  as  possible,  until  the  day  of  eternal  blessed- 
ness break,  and  the  shadows  now  closing  around  us, 
for  ever  flee  away.     Ver.  17. 

CHAPTER  III. 

This  chapter  consists  of  two  parts,  verses  1 — 5,  showing 
the  earnestness  with  which  the  believing  soul  seeks  its 
absent  Lord;  and  verses  6 — 11,  illustrating  the  magnifi- 
cence of  the  mode  in  which  the  saint  is  carried  onward  to 
glory. 

The  first  verse,  together  with  those  following  to  the 
fifth,  is  connected  with  the  last  verse  of  the  foregoing 
chapter.  The  prayer  there  offered  for  the  repetition,  as 
often  as  possible,  of  those  precious  interviews  with  Jesus, 
during  the  dark  and  lonely  scenes  of  this  life,  is  a  prayer 
which  prompts  to  activity  in  seeking  him.  This  ac- 
tivity springs  from  a  vehement  desire  kindled  in  the 
heart  by  our  experience  of  the  excellence  of  our  Lord. 
Having  been  overpowered  with  his  loveliness,  and  feeling, 
by  his  withdrawal,  how  precious  his  presence  and  how 
great  the  loss  sustained  by  his  absence,  we  have  longings 
so  intense  for  him  as  to  be  unsatisfied  with  earnest 
prayers ;  as  to  rise  above  and  keep  down  the  strongest 
cravings  of  our  bodily  nature.  Nothing  is  more  impor- 
tunate and  necessary  than  sleep ;  but  the  hungering  and 
thirsting  for  righteousness,  felt  when  the  manifestations 
of  Jesiis  are  withheld,  are  stronger  than  the  claims  of 
even  sleep,  and  cause  us  to  seek  him  on  our  bed,  during 
hours  belonging  to  repose. 

But  it  does  not  stop  in  desires,  however  intense.  It 
incites  to  exertion  for  coming  to  him,  though  by  great 
efforts  and  self-denial,  making  us  even  leave  our  bed  and 


100  ANALYSIS. 

go  out  amid  the  chill  dews  and  dangers  of  the  night. 
Ver  2. 

Animated  by  the  fervent  emotion  which  makes  us  feel 
Jesus  to  he  him  whom  our  soul  loveth,  we  avail  ourselves 
of  every  aid  in  finding  our  Lord,  and  inquire  especially 
of  those  appointed  as  watchmen  in  Zion,  the  ministers  of 
the  word,  concerning  our  spiritual  state  and  the  means  of 
being  restored  to  the  joy  of  his  salvation.     Ver.  3. 

Under  these  circumstances  the  promise  is  fulfilled, 
"They  that  seek  shall  find;"  and  efforts  showing  such 
earnestness  and  sincerity  of  purpose,  are  rewarded  by  the 
return  of  Jesus  to  our  longing  hearts.     Ver.  4. 

Having  found  him,  we  are  anxious  to  enjoy  the  bless- 
edness of  his  society,  where  there  can  be  no  restraint, 
and  Ave  may  commune  with  him  in  secret,  of  all  that  is  in 
our  heart;  wc  desire  to  be  alone  with  Jesus,  and  the 
influences  of  his  Spirit  are  laid  hold  of  with  the  greatest 
eagerness. 

The  desire  before  expressed,  is  again  felt,  to  avoid 
evcrvthing  at  all  likely  to  make  him  withdraw  from  us. 
Ver.  5. 

These  manifestations  of  the  loveliness  of  Christ  on 
earth,  lead  to  the  glorious  displays  of  his  love  in  heaven; 
and  our  finding  him,  as  just  noticed,  is  the  preparatory 
step  to  finding  him  in  the  splendour  of  his  throne  at  the 
right  hand  of  God.  She  who  was  allured  by  the  motives 
in  chap.  ii.  10 — 13,  to  arise  and  come  away,  having 
embraced  the  invitation,  finds  on  coming  out  fro'm  the 
walls  of  her  dungeon,  the  royal  palanquin  waiting  for 
her,  under  escort  of  a  powerful  guard:  and  the  angels 
who  desire  to  look  into  these  things,  view  with  admiration 
this  imposing  procession,  as  coming  up  from  the  wilderness 
lying  between  this  world  and  heaven,  the  cortege  is  over- 
shadowed by  the  reality  represented  in  the  pillar  of  cloud 


CHAPTER    III.  101 

and  of  fire,  by  the  cloud  and  smoke  by  day,  and  the 
shining  of  a  flaming  fire  by  night;  -while  around  is 
ascending  the  perfume  of  those  odoriferous  graces  which 
are  fed  by  the  oil  of  gladness,  and  kindled  by  the  flame 
of  the  Holy  Ghost.  In  this  manner,  is  the  soul  of  him 
who  is  so  humble  in  his  own  eyes,  and  neglected  by  the 
world,  carried  by  the  angels  to  Jesus'  bosom.  Luke 
xvi.  22. 

In  this  progress  to  glory,  the  soul  is  overshadowed  by 
the  glorious  covering  or  protection  of  the  divine  nature 
of  Christ,  our  righteousness,  like  pillars  of  smoke  or 
cloud,  breaking  the  force  of  the  rays  of  divine  justice, 
and  surrounded  by  the  incense  of  prayer  and  all  other 
graces,  more  pleasing  than  the  perfumes  burned  in  golden 
censers  around  the  eastern  bride.     Ver.  6. 

The  soul  is  resting  in  a  palanquin  guarded  by  the 
angels  who  minister  to  the  heirs  of  salvation;  and  who, 
in  consequence  of  the  dangers  besetting  us,  are  fully 
armed,  and  competent  for  every  emergency.  Ps.  xxxiv.  7. 
Ver.  7,  8. 

This  conveyance  is  one  of  royal  magnificence,  belong- 
ing to  Jesus,  and  made  by  the  hands  of  him  who  did  by 
himself  purge  our  sins.     Heb.  i.  3.     Ver.  9. 

It  has  been  built  of  the  most  precious  and  costly  mate- 
rials imaginable ;  materials  so  costly  as  to  be  obtainable 
not  with  corruptible  things,  as  silver  and  gold,  but  with 
the  precious  blood  of  Christ.  The  conveyance  in  which 
we  are  borne  onward  to  heaven,  is  so  rich  and  precious, 
that  the  lining  of  it  is  love;  and  however  heavy  the 
storms  and  rough  the  scenes  around  us,  we  are  in  a  litter, 
or  portable  pavilion,  where  the  soul  is  o'ercanopied  with 
love,  where  it  is  reclining  on  love,  where  the  head  is  pil- 
lowed on  love,  and  where  everything  its  eyes  rest  on,  is 
curiously  wrought  with  the  emblems  of  love.    Ver.  10. 


102  ANALYSIS. 

The  meeting  of  Jesus  with  a  redeemed  soul  clothed 
upon  with  a  spiritual  body,  in  the  last  day,  at  our  en- 
trance into  heaven,  is  represented  as  the  day  of  our 
espousals  with  him.  He  is  waiting  to  receive  us,  in  his 
kingly  robes  and  crowned  with  many  crowns ;  and  those 
who  have  been  on  earth  "a  spectacle  unto  the  world,  and 
to  angels,  and  to  men,"  1  Cor.  iv.  9,  shall  then  be 
viewed  with  admiration  by  all  the  holy  angels  and  hea- 
venly host.     Ver.  11. 


CHAPTER  IV. 

In  this  chapter,  with  ver.  1  of  chap,  v.,  we  have, 
1.  The  estimation  of  the  beauty  of  holiness  in  the  saint, 
as  it  appears  in  the  eyes  of  Jesus.  Ver.  1 — 5.  2.  His 
gracious  designation  of  a  place  where  he  Avishes  such 
souls  to  meet  with  him  even  now,  until  the  day  of  glory 
in  heaven  cause  our  shades  to  flee  away.  Ver.  6. 
3.  The  reasons  given  by  him  for  alluring  us  to  meet  with 
.him  where  he  has  appointed.  Ver.  7 — 15.  4.  The  effect 
of  these  truths  and  reasons  on  the  heart,  to  make  us  seek 
in  prayer  those  influences  of  the  Holy  Spirit,  which  alone 
can  prepare  the  soul  for  these  meetings  with  our  Lord. 
Ver.  16.  5.  The  consequence  of  thus  hearkening  to  his 
voice  and  seeking  the  Holy  Spirit,  is  that  Jesus  comes 
into  our  souls,  and,  by  his  presence  sensibly  felt,  mani- 
fests his  acceptance  of  us,  and  with  the  light  of  his 
smiles,  fosters  our  pious  virtues,  chap.  v.  1 ; — while  the 
angels  who  rejoice  over  the  soul  first  repenting,  gather 
around  it  witli  no  less  joy,  when  our  Lord  comes  again  to 
visit  and  revive  his  garden. 

The  soul  thus  on  the  road  to  this  glorious  destiny, 
is  humbled  with  the  growing  sense  of  its  unworthiness, 


CHAPTER    IV.  103 

and  feels  more  deeply  that  in  our  flesh  dwells  no  good 
tiling — sees  nothing  in  us  that  Ave  can  suppose  Jesus 
will  love.  The  growing  conviction  of  our  sinfulness, 
attending  growth  in  grace,  would  create  despondency, 
did  not  our  Lord  give  us  assurances  of  his  esteem;  and 
those  who  are  thus  humble  may  be  safely  entrusted  with 
these  assurances,  without  danger  of  being  exalted  above 
measure.  A  Ye  must  observe  how  much  of  this  book, 
especially  henceforward,  is  occupied  with  these  expres- 
sions of  Jesus'  love  to  the  saint,  and  how  small,  in  com- 
parison, the  space  given,  viz.  chap.  v.  9 — 16,  to  our 
expressions  of  the  beauty  of  Christ. 

The  proper  meaning  of  the  words  in  verses  1 — 5,  and 
indeed  of  the  subsequent  addresses  of  the  same  kind, 
must  be  got  by  gathering  together  all  the  different  im- 
pressions of  beauty  felt  when  we  gaze  on  the  eyes  of 
doves,  the  flock  of  goats  feeding  on  mount  Gilead,  the 
flock  of  sheep  coming  up  from  the  washing,  the  thread  of 
scarlet,  the  tower  of  David,  covered  with  its  thousand 
shields,  the  two  young  roes  feeding  among  the  lilies; 
each  one  of  these  separately,  is  viewed  with  great  plea- 
sure, but  when  we  sum  up  the  feelings  of  satisfaction  had 
in  contemplating  them  all  unitedly,  then  may  we  have  a 
representation  of  the  delight  with  which  Jesus  dwells  on 
the  soul  of  the  believer  in  process  of  sanctification. 

While  in  this  world,  and  in  preparation  for  the  day  of 
our  espousals,  we  arc  not  cut  oft"  from  communication 
with  Jesus.  His  love  makes  him  wish  to  have  us  with 
him  even  now,  though  it  must  be  in  a  different  way  from 
that  in  which  we  shall  be  with  him  hereafter.  In  this 
world,  he  comes  and  manifests  himself  to  us.  John  xiv 
21,  2-]. 

lie  has  appointed  a  place   for  such  interviews,  where 
he  may  always  be  found,      lie   appointed   the  mountain 


104  ANALYSIS. 

of  the  Lord's  house  of  old,  where  the  Shechlnah  dwelt, 
as  the  place  where  he  would  meet  with  his  people,  and 
dwell  among  them,  and  commune  with  them,  obscurely 
indeed,  but  really ; — the  place  where  he  has  now  recorded 
his  name  to  dwell  there,  is  the  mountain  of  myrrh  and 
the  hill  of  frankincense;  the  hill  where  the  mercy-seat 
is  established;  where  the  cloud  of  the  Holy  Spirit's 
influences  abides  in  dews  richer  and  more  refreshing 
than  the  dews  on  the  mountains  of  spices.     Ver.  6. 

That  we  may  have  no  hesitation  in  coming  to  meet 
him  on  the  hill  of  frankincense,  till  the  day  break  and 
the  shadows  flee  away,  he  gives  us  eight  reasons  for  our 
encouragement : 

1.  Thou  art  to  me  all  beautiful,  without  spot  or  any 
such  blemish.     Eph.  v.  27.     Ver.  7. 

2.  Here  only  canst  thou  be  safe;  the  choicest  spots 
of  this  world,  though  beautiful  as  the  top  of  Amana,  or 
Shenir,  or  Hermon,  or  that  goodly  mountain,  even  Leba- 
non, are  full  of  peril — lions'  dens  and  leopards;  there- 
fore come  away  with  me  from  all  these,  however  inviting ; 
come  away  to  the  mount  where  I  meet  with  my  loved 
ones,  under  the  bright  cloud  of  the  Holy  Ghost,  drop- 
ping on  their  souls  the  myrrh  and  frankincense  of  the 
heavenly  world.     Ver.  8. 

3.  Come  away  with  me  to  this  mount;  because  my 
heart  is  enraptured — is  taken  away — with  only  the  par- 
tial development  of  thy  loveliness  that  as  yet  appears ; 
with  one  of  thine  eyes  unveiled  to  me,  with  one  chain  of 
thy  neck:  thy  graces  are  not  yet  perfected,  sanctifica- 
tion  is  not  yet  completed,  nor  thy  spiritual  body  pre- 
pared ;  but  even  the  little  now  seen  in  thee  of  the  glory 
that  shall  be  revealed,  enraptures  my  heart.     Ver.  9. 

4.  He  wishes  us  with  him  there,  because  our  love, 
wrought  by  the  Spirit,  is  beautiful  in  his  eyes ;  this  is 


CHAPTER    IV.  105 

what  is  especially  delightful  to  him,  and  in  the  absence  of 
any  other  excellence,  commends  us;  and  this  love  is 
more  pleasing  to  him  than  wine  to  our  taste.  Not 
only  is  the  affection  of  love  thus  grateful  to  him, 
but  equally  so  are  all  those  graces  of  the  heart  which  are 
the  fruit  of  the  Spirit,  Gal.  v.  22—23,  Eph.  v.  9,  and 
are  the  perfume  of  the  soul — better  even  than  the  holy 
oil  shed  over  the  head  of  Aaron.     Ver.  10. 

5.  The  language  of  the  heart  thus  filled  with  love  as 
the  consequence  of  being  anointed  with  our  glorious  Head, 
with  the  oil  of  gladness — distils  in  accents  as  pleasant  to 
him  as  drops  of  the  honey-comb  to  our  tongues.  He 
sees  within  the  heart  a  fountain  of  this  loveliness,  not 
soon  exhausted,  because  springing  from  a  source  no 
deeper  than  the  lips,  but  springing  up  into  everlasting 
life — "honey  and  milk  are  under  thy  tongue."     Ver.  11. 

6.  The  presence  of  the  saint  is  altogether  pleasant  to 
our  Lord,  as  much  so  as  the  fragrance  of  Lebanon  to  us. 
Ver.  11. 

7.  For  showing  why  he  wishes  us  to  come  away  with 
him,  he  states  that  his  delight  in  the  soul  of  the  believer 
is  as  great  and  pleasing  as  what  is  felt  by  us  in  enjoying 
the  most  beautiful  garden.     Verses  12 — 15. 

This  garden  is  enclosed,  abounds  in  all  pleasant  fruits, 
is  full  of  trees  of  frankincense  and  all  the  chief  spices, 
and  is  watered,  not  only  from  an  unfailing  spring  in  its 
midst,  but  also  with  cool,  refreshing  streams  from  the 
snowy  tops  of  Lebanon.  Thus  precious  in  the  eyes  of 
our  Lord  is  the  soul  which  Jehovah  has  set  apart  for 
himself,  Ps.  iv.  3;  which  yields  the  peaceable  fruit  of 
righteousness;  which  sends  up  its  desires  as  incense; 
which  enjoys  those  copious  streams  issuing  from  the 
fountain  of  the  Holy  Spirit  within  the  heart,  and  coming 
10 


106  ANALYSIS. 

with  the  refreshing  influence  of  waters  from  a  more 
glorious  than  Lebanon  in  the  skies. 

The  effect  of  such  impressions  of  Jesus'  love,  creates  the 
desire  that  he  may  come  into  our  hearts  and  make  his 
abode  with  us;  that  he  may  sup  with  us,  and  we  with 
him.  Rev.  iii.  20.  We  wish,  however,  to  prepare  the 
way  of  the  Lord,  and  therefore  address  ourselves  to 
prayer  for  the  influences  of  the  Holy  Spirit  to  revive  our 
graces;  "Awake,  0  north  wind!  and  come,  thou  south," 
&c.  Then,  when  the  soul  has  been  thus  prepared  by  the 
Holy  Ghost,  we  rejoice  in  finding  Jesus  coming  into  our 
hearts  and  enjoying  the  pleasant  fruits  of  our  sanctified 
graces.     Ver.  16. 

8.  And  if  we  thus  come  to  him  with  preparation  of 
heart,  he  will  come  down  into  our  souls  by  his  Spirit,  and 
spread  around  us  a  host  of  angels  rejoicing  to  be  our 
guard.  Chap.  v.  1.  Prayers  thus  offered  under  the 
intercession  of  the  Spirit,  are  answered,  without  delay, 
by  Jesus  coming  and  dwelling  in  our  hearts,  Eph.  iii.  17, 
ii.  22,  and  manifesting  his  acceptance  of  our  services  and 
graces;  the  great  acceptableness  of  which  to  him  is 
illustrated  by  the  combination  of  gratifications  had  in  a 
pleasant  garden,  where  we  are  regaled  with  pleasant 
odours,  beautiful  scenes  and  flowers,  and  delightful  fruits. 
Nor  does  Jesus  enjoy  these  by  himself.  He  who  is 
anointed  with  the  oil  of  gladness  above  his  fellows,  desires 
those  associates — anxious  as  they  are  to  look  into  the 
mysteries  of  redemption — to  come  and  enjoy  with  him 
the  beauties  and  delights  of  this  new  creation,  over  which, 
while  he  rejoices  as  a  bridegroom  over  his  bride,  they, 
the  sons  of  God,  may  sing  together  and  shout  for  joy. 


CHAPTER    V.  107 

CHAPTER  V. 

In  chapters  v.  vi.  and  vii.  we  have,  1.  The  effect  of 
sluggishness  and  indifference  when  the  Lord  Jesus  draws 
near  to  the  soul;  viz.  the  loss  of  his  presence  and  favour: 
ver.  2 — 6.  2.  The  anxiety,  labour,  and  trouble  to 
which  this  neglect  gives  rise,  in  our  efforts  for  seeking 
him:  ver.  7,  8.  3.  The  answers  given  to  the  questions 
put  by  those  who  witness  our  anxiety  and  sorrow  at  such 
times — viz.  What  is  the  character  of  him  who  is  so 
anxiously  sought?  ver.  9,  and,  Where  has  he  gone, 
where  may  he  be  found?  chap.  vi.  1.  4.  The  willingness 
of  Jesus,  even  when  he  has  been  forced  from  us  by  our 
own  sins,  to  receive  his  people  who  seek  him  in  sincerity 
and  truth,  as  shown  by  the  address  of  the  beloved  to  the 
spouse,  chap.  vi.  4;  vii.  9.  5.  The  feelings  towards  our 
Lord  by  the  soul  thus  kindly  received  into  his  love, 
expressed  in  the  wish  to  enjoy  retirement  with  him,  and 
to  offer  him  our  best  gifts,  chap.  vii.  10 — 13,  and  to  the 
end  of  chap.  viii. 

After  the  most  glorious  displays  to  us  of  the  love  of 
Jesus,  we  may  soon  sink  into  indifference,  entangled  and 
overcome  through  weakness  of  the  flesh,  Matt.  xxvi.  41, 
by  the  necessary  duties  of  life  running  out  into  tempta- 
tions; our  perceptions  being  allowed  to  close  against 
these  manifestations  of  grace,  through  our  own  apathy 
and  sluggishness.  But  while  at  such  time,  the  flesh  may 
be  weak,  the  spirit  remains  willing — we  sleep,  but  our 
heart  waketh;  though  there  is  a  law  in  our  members, 
warring  against  the  law  of  our  mind  and  bringing  us  into 
captivity  to  the  law  of  sin,  we  do  yet  delight  in  the  law 
of  God,  after  the  inward  man,  Rom.  vii.  22 :  though  the 
outward   evidences    of  love    to    Christ   have  very  much 


108  ANALYSIS. 

disappeared  under  the  pressure  of  spiritual  sloth  and 
decay,  grace  is  still  in  the  heart  with  its  glimmerings ; 
the  heart  is  awake,  but  not  in  sufficient  strength  to  coun- 
teract the  pressure  of  carnality  and  control  the  doings  of 
the  body.  So  far  from  fulfilling  his  wishes  and  coming 
away  from  Lebanon,  &c,  chap.  iv.  8,  to  the  mountain  of 
myrrh,  there  to  meet  with  him,  we  prefer  the  indulgence 
of  our  fleshly,  carnal  inclinations — sleep — to  all  the 
attractions  of  his  loveliness  and  society.     Ver.  2. 

But  so  strong  is  his  love,  that  when  he  does  not  find 
us  meeting  him  at  the  appointed  place,  he  graciously 
comes  to  seek  us,  even  in  our  sloth,  and  tries  to  allure  us 
away,  by  considerations  the  most  endearing  and  affect- 
ing: "Open  to  me,  &c,"  Rev.  iii.  20.  Unmoved  by 
these,  we  content  ourselves  in  our  apathy,  by  excuses 
the  most  frivolous.  The  love  of  our  Lord  does  then 
prompt  him  to  go  further  than  entreaty,  to  use  exertions, 
for  finding  his  way  into  our  heart:  "My  beloved,  &c." 
Ver.  4. 

At  length,  moved  by  his  tender  addresses  to  us,  and 
by  the  measures  of  mercy  used  by  him  for  reviving  our 
love,  the  affections  begin  to  move,  and  we  arise  to  meet 
him.  Instead  however,  of  running  at  once  to  meet  him, 
and  opening  our  soul  to  him,  just  as  it  is,  we  delay  in 
order  to  prepare  ourselves  to  see  him;  and  the  con- 
sequence of  this  delay  is,  that  although  we  bring  with  us 
the  best  of  our  acts  and  endeavours,  our  hands  dropping 
with  myrrh,  &c,  he  is  gone.  Nothing  of  our  own,  how- 
ever costly,  as  duty  and  self-denial,  and  mortification,  can 
excuse  us  for  hesitating  to  rush  into  his  arms ;  and  as 
many  a  repenting  sinner  loses  all  interest  in  him,  and 
also  the  soul,  by  delaying  in  order  to  make  himself  fit  to 
come,  so  does  many  a  saint  often  lose  precious  interviews 
with  the  Lord.     Ver.  5 — 6. 


CHAPTER    V.  109 

Her  soul  has  been  deeply  moved  under  the  language 
of  the  beloved  standing  at  the  door;  and  thus  moved, 
does  now  impel  her  to  seek  him.  While  the  withdrawals 
of  Jesus  are  a  just  recompense  for  our  sluggishness,  they 
give  occasion  for  calling  into  exercise  our  love,  and  for 
showing  its  strength.  What  was  lost  by  indifference,  can 
now  be  got  only  by  great  exertion ;  we  seek  him ;  we  call 
on  him  without  receiving  an  answer;  we  have  to  suffer 
reproach  and  ill-treatment  from  the  watchmen  of  Zion, 
who,  instead  of  helping  us  in  our  zeal,  view  our  love  and 
devotion  as  fanaticism,  and  both  misuse  and  expose  us  to 
shame;  "Took  away  my  vail,  &c."  The  sympathy  that 
is  often  denied  to  the  devoted  heart  by  those  high  in 
office  in  the  Church,  may  be  found  among  our  pious 
equals;  and  seeking  an  interest  in  their  prayers,  Eph. 
vi.  19;  2  Thess.  iii.  1,  we  entreat  their  aid,  serving, 
seeking,  and  following  our  Lord.     Ver.  7 — 8. 

This  earnestness  and  zeal  is  not  without  its  effect  on 
others  before  whom  the  light  of  the  believer  is  thus  made 
to  shine.  Seeing  the  manifestations  in  various  ways,  of 
such  intense  love  to  Christ,  a  love  that  will  be  satisfied 
with  nothing  short  of  himself,  and  which  is  willing,  for 
the  enjoyment  of  his  presence,  to  incur  any  self-denial 
and  any  humiliation,  they  naturally  inquire,  What  there 
is  in  Christ  above  others,  that  so  strongly  affects  us? 
The  illustration  that  follows  in  verses  10 — 16,  is  un- 
equalled for  beauty  and  richness.  It  is  the  Holy  Spirit, 
by  the  mouth  of  an  inspired  saint,  illustrating  the  beauty 
of  Christ  by  language,  through  the  same  means  used  in 
creation,  drawn  from  the  beauties  of  the  world.  The 
most  fine  gold,  the  raven's  blackness,  the  eyes  of  doves, 
the  beds  of  spices,  the  lilies  dropping  sweet-smelling 
myrrh,  &c. ;  all  these,  as  works  of  Christ,  show  his  excel- 
lence. But  when  we  would  understand  the  loveliness  of 
10* 


HO  ANALYSIS. 

that  human  person  through  which  the  Son  of  God,  the 
eternal  Creator,  manifests  himself  as  our  Redeemer, 
these  separate  clusters,  radiant  with  his  glory,  and 
scattered  at  large  in  his  works,  must  be  gathered  into  a 
form  of  the  man  Christ  Jesus ;  and  we  are  told  that,  just 
as  beautiful  as  a  person  must  be,  whose  appearance 
would  impress  us  with  all  the  ideas  of  loveliness  got  from 
the  most  fine  gold,  the  beds  of  spices,  the  majesty  of 
Lebanon,  &c.  &c,  so  beautiful  is  Christ.  Yes,  though 
even  in  a  case  like  this,  there  would  still  be  something 
wanting;  in  Jesus  there  is  everything  that  can  be  de- 
sired ;  he  is  altogether  lovely.  This  person,  combining 
beauties  beyond  what  man  may  possess,  or  the  mind  of 
man,  in  the  farthest  stretch  of  his  imagination,  unaided 
by  the  Spirit  of  God,  could  conceive — "this  is  my 
beloved,  and  this  is  my  friend."     Yer.  9 — 16. 

CHAPTER  VI. 

Such  a  representation  of  the  excellence  of  our  Lord, 
creates  in  those  hearing  it  a  desire  to  see  him  for  them- 
selves; and  they  inquire  where  he  may  be  found, 
"Whither  has  thy  beloved  gone?  that  we  may  seek  him 
with  thee?"     Ver.  1. 

The  reply  is,  that  he  may  always  be  found  and  seen  in 
"his  garden,"  in  his  church,  which  is  in  the  midst  of  this 
world,  a  sacred  enclosure,  beloved  by  him,  Ps.  lxxx.  12; 
Isa.  v.  1 — where  is  his  strongest  desire,  Matt,  xxviii.  20; 
there  does  he  dwell  among  his  people,  to  enjoy  the  frag- 
rance of  the  beds  of  spices,  the  grateful  incense  of  desires 
arising  from  sanctified  hearts,  and  "to  gather  lilies," — to 
take  to  his  bosom,  transfer  to  heaven  those  ripe  for 
change.  Though  Jesus  may  be  withdrawn  from  the 
heart  of  one  and  another  of  his  saints,  he  is  never  absent 


CHAPTER    VI.  HI 

from  his  Church ;  he  is  always  in  some  part  or  another 
of  it,  among  the  beds  of  spices;  and  those  who  have 
estranged  him  from  them  by  neglect,  must  seek  for  him 
there.     Ver.  2. 

The  bright  manifestations  of  Jesus'  love  may  be  with- 
drawn from  us,  without  unsettling  our  hope;  the  absence 
of  joy,  and  of  such  views  as  represented  in  chap.  ii.  5, 
iv.  1 — 15,  &c,  does  by  no  means  imply  the  absence  of 
piety  or  faith.  Faith  reposes  on  Jesus  when  the  light  of 
his  countenance  is  withheld;  and,  as  we  follow  him, 
though  amid  gloom  and  trial,  makes  us  still  feel  and  say, 
in  the  absence  of  all  spiritual  comforts — even  in  the 
deadly  gloom  of  the  greatest  spiritual  darkness — "I  am 
my  beloved's,  and  my  beloved  is  mine;"  though  his  pre- 
sence is  not  manifested  now  to  my  soul,  I  know  that  "he 
fecdeth  among  the  lilies,"  that  his  nature  constrains  him 
to  dwell  among  his  saints;  and  there,  by  keeping  within 
his  garden,  under  the  influence  of  the  means  of  grace,  I 
shall  again  soon  find  the  joy  of  his  salvation,  in  the 
fulness  of  his  presence.  Ps.  xlii.  1,  5,  11.     Ver.  3. 

A  faith  thus  steadfast  is  never  disappointed.  The 
soul,  thus  following  hard  after  Christ,  and  seeking  him, 
perhaps  with  tears,  finds  him.  The  gracious  Friend  who 
had  been  so  misused,  chap.  v.  2 — 6,  though  he  had 
forsaken  the  soul  for  a  season,  rejoices  to  receive  us  when 
we  show  our  sorrow  by  seeking  him,  Ps.  ciii.  9;  Isa.  lx. 
10;  lxiv.  5.  He  comes  to  meet  us  as  he  sees  and  hears 
us  following  him  through  the  paths  of  his  garden ;  and 
he  assures  us  his  love  is  unchanged;  he  encourages  us  to 
come  to  him,  by  such  language  as  is  used  in  verses 
4 — 13,  &c.  This  passage,  down  to  chap.  vii.  9,  is  the 
language  of  Jesus  to  the  believing  soul  when  restored 
from  the  estrangement  caused  by  neglect  of  his  love,  as 
stated  in  chap.  v.  2 — 6.     At  such  times,  humbled  by  our 


112  ANALYSIS. 

unworthy  conduct  towards  such  a  friend,  we  hesitate  until 
reassured  of  his  unabated  love.  As  Tirzah,  situated  on 
Judea's  beautiful  hills,  and  Jerusalem,  "beautiful  for 
situation,"  and  a  bannered  host,  were  objects  impressing 
the  mind  with  sensations  of  beauty,  and  of  commanding 
dignity  and  majesty;  so  appears  the  soul  of  the  saint 
advancing  towards  Jesus  awaiting  us  amid  the  beauties 
and  fragrance  of  his  garden.     Ver.  4. 

In  accommodation  to  human  modes  of  speaking,  he 
says  the  impression  is  the  greatest  possible,  is  overpower- 
ing.    Ver.  5. 

Then,  as  though  to  reassure  us  that,  after  our  unwor- 
thy conduct,  his  love  is  still  the  same,  he  uses  the  same 
language  previously  addressed  to  us,  chap.  iv.  1 — 3. 
Ver.  7. 

Around  the  Lord  Jesus,  God  the  Son,  there  are  innu- 
merable lovely  and  glorious  beings,  "  queens,  and  virgins 
without  number,"  on  whom  he  might  bestow  his  love; 
but  among  these  the  soul  of  the  believer  stands  pre- 
eminent; this  is  the  one  amid  that  host,  whom  he  loves 
above  all  others,  and  loves  as  devotedly  as  though 
there  were  no  other  to  love.  Moreover,  that  soul  thus 
sanctified,  thus  beautified  with  the  beauty  of  holiness, 
is  the  object  of  universal  admiration;  all  that  saw  her 
praised  her;  the  redeemed,  fully  perfected,  are  the  admi- 
ration of  the  heavenly  host.     Ver.  8,  9. 

And  as  he  sees  the  estranged  soul  of  his  saint  hasten- 
ing towards  him,  impressed  with  her  beauty  and  dignity 
of  bearing,  he  exclaims,  Who  is  this  approaching,  covered 
with  the  blush  of  beauty  and  glow  of  health,  more  pleas- 
ing than  the  dawn  of  the  morning;  beautiful  as  the  moon 
in  her  silvery  brightness ;  pure  and  impressive  in  loveli- 
ness as  the  brilliancy  of  the  sun ;  grand  and  imposing  in 
her  demeanour  as  hosts  with  streaming  banners?    Numb. 


CHAPTER    VI.  113 

xxiii.  21.  This  is  even  my  ransomed  one,  new  created 
through  the  Holy  Spirit.     Ver.  10. 

Receiving  the  returning  saint  with  this  cordiality  and 
love,  our  Lord  proceeds  to  tell  his  feelings  during  his 
withdrawal.  He  withdraws  not  in  anger,  but  in  love; 
he  feels,  without  ceasing,  the  strongest  desire  to  return 
to  us;  he  earnestly  invites  us  to  return;  he  continues 
still  to  view  us  with  unabated  love,  with  even  greater 
pleasure  than  he  views  the  angels,  the  hosts  seen  by 
Jacob  at  Mahanaim.  Though  leaving  the  individual 
soul,  he  went  into  other  portions  of  his  garden,  God's 
husbandry,  1  Cor.  iii.  9,  the  Church,  for  exercising  over 
it  his  care.  But  the  strength  of  his  love  towards  us, 
unkind  though  we  had  been  to  him,  would  not  allow  him 
to  forget  us;  his  mind,  his  heart,  was  on  us,  even  though 
he  was  withdrawn,  and  his  countenance  hid;  and  spon- 
taneously, almost  before  he  was  aware,  his  nature  being 
love,  he  found  himself  inclined  to  us  with  tender  com- 
passion, and  returning  to  meet  us,  with  the  rapidity  of 
the  chariots  of  Amminadib.  Though  we  grieve  Jesus  by 
our  neglect,  and  compel  him  to  leave  us,  he  departs  in 
sorrow  and  in  love,  drawn  towards  us  still  by  the 
strongest  affection,  and  not  only  willing  to  receive  us  if 
we  seek  him  again,  but  coming  with  the  greatest  rapidity 
to  meet  us,  Song  ii.  8;  Luke  xv.  20.     Ver.  11,  12. 

With  tenderness  and  emphasis,  he  encourages  us  not 
to  hesitate,  but  to  come  on,  "Return,  return,  &c," 
assuring  us  that  his  heart  had  been  with  us,  and  that  he 
is  not  only  willing,  but  desirous,  to  look  upon  us.  And 
does  any  one  ask,  what  he  sees  in  this  sanctified  soul, 
that  so  captivates?  He  replies  by  summing  up  the 
whole  in  one  expression — the  festive  chorus  of  two  hosts. 
He  has  as  much  pleasure  in  contemplating  this  redeemed 
spirit,  as  we  could  have,  were  we  permitted  to  gaze  on 


114  ANALYSIS. 

hosts  mingling  in  the  festal  dances  and  rejoicing  of  a  day 
of  triumph — such  hosts  as  were  seen  by  Jacob  at  Ma- 
hanaim,  and  exulting  in  such  rejoicings  as  were  seen 
when,  over  the  first  creation,  "the  morning  stars  sang 
together,  and  all  the  sons  of  God  shouted  for  joy." 
Job  xxxviii.  7.     Ver.  13. 

CHAPTER  VII. 

The  commendation  of  the  beauty  of  the  pious  soul,  for 
the  purpose  of  encouraging  it  to  trust  in  Jesus,  notwith- 
standing past  neglect  r,nd  estrangement,  is  continued 
without  interruption  to  verse  9.  The  same  principles  of 
interpretation  apply  here  that  have  been  used  for  inter- 
preting the  other  similer  passages,  chap.  iv.  1 — 5 ; 
v.  10 — 16.  Having  set  forth  this  beauty,  he  is  repre- 
sented as  held  enchained  by  it,  ver.  5,  "the  king  is 
captivated  by  those  locks;"  and  expresses  that  his  most 
delicate  and  pleasing  delight  is  had  in  the  company  and 
contemplation  of  the  new  creation  going  forward  in  the 
soul  of  the  saint.     Ver.  1 — 6. 

As  a  consequence,  he  wishes  to  gather  us  in  his  arms, 
and  carry  us  in  his  bosom,  Isa.  xl.  11,  and  to  hearken  to 
our  voices  engaged  in  thankfulness  and  praise;  the  agree- 
ableness  of  which  to  our  Lord  is  as  great  as  to  ourselves 
would  be  such  wine  as  mentioned  in  verse  9.     Ver.  8,  9. 

With  the  10th  verse,  begins  the  third  part  of  the  book, 
which  contains  a  statement  of  the  effects  produced  on  the 
heart  by  the  manifestations  of  love,  and  by  the  motives 
before  mentioned. 

1.  The  effect  is  the  full  assurance  of  hope,  "I  am  my 
beloved's,  and  his  desire  is  towards  me."     Ver.  10. 

2.  We  wish  to  be  much  alone  with  Jesus  in  retirement, 
"Let  us  go  forth  into  the  field,  &c."     Ver.  11. 


CHAPTER    VIII.  115 

3.  We  engage  spontaneously  in  labours  of  holiness 
and  love,  such  as  enjoined  by  our  Lord,  "Let  us  get  up 
early  to  the  vineyards,  let  us  see  if  the  vine  flourish,  &c," 
ver.  12.  In  such  ways  and  duties  as  these  do  we  give 
Jesus  our  love. 

4.  For  him  do  wc  lay  up,  and  to  him  do  we  consecrate 
our  best  gifts,  as  well  as  our  diligent  services,  under  the 
influence,  of  this  love:  "All  manner  of  pleasant  fruits, 
which  I  have  laid  up  for  thee,  0  my  beloved."     Ver.  13. 

CHAPTER  VIII. 

The  next  effect  mentioned,  is  a  desire  that  everything 
hindering  the  full  and  perfect  interchange  of  affection 
between  Jesus  and  our  soul,  might  be  removed,  and  that 
it  were  possible  to  enjoy  his  love  to  us,  and  express 
our  love  to  him,  as  we  shall  be  able  to  do  in  heaven. 
Much  as  we  may  now  long  for  stronger  displays  of  his 
love,  and  to  give  stronger  evidence  of  our  love  to  him,  Ave 
acquiesce  in  the  present  state  of  things,  because  we  feel 
there  would  be  an  impropriety,  no  less  than  impossi- 
bility, in  those  overpowering  exhibitions  of  love  that 
belong  to  heaven.  But  this  does  not  preclude  us  from 
feeling  that,  were  it  seen  best  by  him,  we  would  rejoice, 
even  now,  in  those  raptures  which  belong  to  heaven, 
where  we  shall  be  able  to  speak  of  his  love  in  the  strong- 
est language,  and  give  expression  to  it  in  the  most 
exalted  praise,  without  danger  of  exposing  ourselves  to 
the  contempt  of  the  ungodly.  Ver.  1.  There  shall  our 
fellowship  and  communion  with  him  be  far  more  intimate 
and  endearing  than  ever  on  earth.     Ver.  2. 

6.  Yet  though  this  desire,  of  ver.  1  and  2,  cannot  be 
grunted,  we  wish  to  have  as  much  as  can  now  be  enjoyed 
of  Jesus,  even  such  seasons  as   are   here   mentioned,  and 


116  ANALYSIS. 

had  been  enjoyed  in  chap.  ii.  6,  7,  and  with  it,  the  desire, 
as  there  expressed,  that  nothing  be  done  to  interrupt  it. 
This  seems  mentioned  as  though  it  was  viewed  by  the 
soul  as  a  blessed  and  satisfying  foretaste  of  what  may  be 
expected  hereafter,  and  as  much  as  is  best  or  possible  for 
us  in  this  world.     Ver.  3,  4. 

7.  But  though  we  cannot  now  enjoy  what  we  could 
desire,  and  what  shall  be  enjoyed  in  heaven;  though  the 
delightful  scenes  now  had  must  be  interrupted,  yet  we  are 
permitted  to  go  up  from  this  wilderness,  leaning  on  the 
beloved;  we  feel  that  underneath  us  are  the  everlasting 
arms;  in  all  circumstances  he  sustains  us;  and  through- 
out our  pilgrimage  we  are  thus  upheld  by  him  who  first 
found  us,  raised  us  up,  and  took  us  into  covenant  relation 
"under  the  apple-tree,"  as  in  chap.  ii.  3,  under  the 
shadow  of  Christ.     Ver.  5. 

8.  Another  result  of  this  love  is  the  desire  to  be  con- 
tinually near  to  the  heart  of  Jesus,  to  be  perpetually  in 
his  remembrance,  and  sustained  by  his  Almighty  power; 
that  like  the  stones  engraved  with  the  names  of  Israel  on 
Aaron's  breastplate,  and  like  the  stones  on  the  shoulder 
of  the  high  priest,  we  may  be  set  as  a  seal  on  his  heart, 
as  a  seal  on  his  arm.     Ver.  6. 

9.  This  love  sacrifices  everything  that  would  come 
between  us  and  Christ.  Death  cannot  arrest  us — we  love 
Jesus  better  than  life,  "for  love  is  strong  as  death." 
Matt.  xvi.  24,  25.  The  delights  of  it  being  such  as 
have  been  represented  in  the  foregoing  verses,  1 — 4,  and 
other  parts  of  this  book,  we  desire  to  abide  on  the  heart 
of  Jesus,  and  run  to  embrace  even  death,  if  necessary, 
sooner  than  loose  his  love.  As  there  is  nothing  which 
jealousy  will  not  sacrifice,  so  there  is  nothing  which  this 
love  will  not  sacrifice  for  the  full  enjoyment  of  Christ. 

10.  Everything  that  the  world  can  ofi'er  for  bribing  or 


CHAPTER    VIII.  117 

enticing  us  away  from  our  Lord,  is  rejected;  as  this  love 
cannot  be  got  from  Jesus  with  silver  and  gold,  neither 
can  the  heart  which  feels  it  in  the  fulness  here  described, 
be  induced  to  part  with  it  for  the  world.  Ver.  7.  It  is 
felt  to  be  more  precious  than  rubies,  and  all  the  things 
thou  canst  desire  are  not  to  be  compared  unto  it.  Ps.  iii. 
15;  Phil.  iii.  8. 

11.  While  thus  enjoying  the  love  of  Christ  in  such 
fulness  and  power,  we  are  not  unmindful  of  the  impeni- 
tent among  our  friends,  &c,  feeling  them  a  kindred  to 
us  by  the  flesh,  Luke  x.  29,  Rom.  ix.  3,  and  anxious 
for  them  to  obtain  like  precious  faith.  As  a  younger 
sister  not  yet  of  marriageable  age  was  thought  of  by  her 
who  was  exalted  to  be  the  queen  of  even  Solomon  in  all 
his  glory,  and  had  a  care  exercised  over  her  for  raising 
her  in  due  time  to  an  eligible  position  of  dignity,  wealth, 
and  splendour — so  the  impenitent  are  not  forgotten  by 
those  who  are  already  enjoying  the  pledges  of  the  love  of 
Christ ;  these  watch  for  souls  as  those  who  must  give 
account,  that  we  may  present  them  with  us  in  the  day  of 
the  Lord.     Ver.  8. 

The  change  that  will  then  be  wrought  in  the  condition 
of  souls  thus  brought  forth  from  their  estrangement,  nigh 
unto  Christ,  is  illustrated  in  ver.  9.  Though  in  their 
natural  condition  they  are  like  an  ordinary  wall  without 
ornamental  work,  they  shall  be  made  beautiful  as  a  palace 
of  silver  built  on  such  a  foundation,  or  as  a  door  of 
ordinary  materials  encased  in  cedar,  the  most  polished, 
and  costly,  and  beautiful,  of  all  wood.  The  Holy  Spirit 
takes  our  nature,  dark  and  unseemly  as  a  wall,  and  is 
raising  thereon,  and  from  the  midst  of  these  dilapidated 
and  ruined  materials,  that  which  shall  be  more  beautiful 
than  a  palace  of  silver,  a  spiritual  temple,  an  habitation 
11 


118  ANALYSIS. 

of  God  through  the  Spirit.  Eph.  ii.  12.  In  this  world 
we  are  to  glorify  God,  by  seeking  our  own  holiness, 
and  the  salvation  of  others;  to  show  forth  his  praise  by 
being  a  wall  on  which  shall  be  built  the  silver  palace  of 
our  holiness,  and  by  being  a  door,  which,  encased  in  the 
most  precious  materials  of  its  kind,  shall  stand  in  beauty 
worthy  of  admiration  while  opening  to  others  the  way  of 
life. 

Though,  like  the  spouse's  sister  then  unfitted  for  her 
exalted  destiny,  the  impenitent  are  in  a  state  giving  no 
promise  whatever  of  the  glory  just  stated,  and  attainable 
only  by  the  workmanship  of  the  same  Spirit  who  is  the 
builder  and  maker  of  the  heavenly  Jerusalem,  Heb. 
ix.  10,  the  saint  feels  that  by  nature  such  were  we, 
1  Cor.  vi.  11 — "I  am  a  wall" — and  that  the  grace  which 
so  changed  us,  made  us  fit,  gave  us  power,  John  i.  12,  to 
become  the  sons  of  God,  to  find  favour  in  his  eyes — can, 
will  change  them  from  sin  to  holiness,  so  that  though 
they  have  lien  among  the  pots,  they  shall  be  as  the  wings 
of  a  dove  covered  with  silver,  and  her  feathers  with 
yellow  gold.  Ps.  lxviii.  13.     Ver.  10. 

12.  This  love  makes  us  feel  and  labour  for  the  souls 
of  the  impenitent,  by  making  us  sensible  of  our  account- 
ability as  the  stewards  of  God,  1  Cor.  iv.  1 ;  Luke  xii. 
42;  Matt.  xxi.  33;  xxv.  15;  Luke  xix.  13.  All  our 
property,  gifts  of  intellect,  influence,  &c,  are  entrusted 
to  us  by  God,  are  things  held  in  trust  from  the  Lord, 
who  will  require  of  us  an  account  of  our  stewardship. 
Ver.  11. 

This  responsibility  is  felt  by  him  whose  heart  is  alive 
with  love  to  Christ,  while  others  refuse  to  acknowledge 
it;  and  in  view  of  his  obligations,  the  saint  cheerfully 
consecrates  to  his  Lord  the  due  portion  of  his  services, 
his  income,  his  all.     Ver.  12. 


CHAPTER    VIII.  119 

13.  Thus  constrained  by  the  love  of  Christ  in  the  way 
of  duty,  the  soul  enjoys  the  privilege  continually  of 
audience  with  the  King  of  kings  through  Christ  the 
Saviour,  and  is  encouraged  in  the  exercise  of  prayer 
and  praise,  not  only  by  a  sense  of  our  need  and  by  the 
delights  of  holy  worship,  but  by  the  assurance  that  our 
voice  thus  heard  is  pleasant  to  Jesus,  chap.  ii.  14; — that 
those  expressions  of  holy  emotions  so  agreeable  to  our 
companions  in  the  kingdom  and  patience  of  Jesus,  Rev. 
i.  9,  abiding  with  us  here  in  the  gardens  of  his  grace, 
are  heard  with  still  greater  pleasure  by  him  who  now 
dwells  in  these  gardens  by  the  Shechinah  of  the  Holy 
Spirit,  chap.  v.  1,  as  he  shall  hereafter  dwell  among  us 
in  the  paradise  of  God,  its  light  and  glory,  llev.  vii. 
15—17;  xxi.  23.     Vcr.  13. 

14.  Thus  encouraged  to  dwell  at  the  mercy-scat  in 
confidential  and  constant  communion  with  our  Lord  on 
earth,  we  are  becoming  fitted  for  being  with  him  in 
heaven;  and  this  fitness,  combined  with  the  displays  of 
his  love  before  mentioned,  carries  with  it  a  stronger  and 
stronger  desire  for  the  enjoyment  of  his  glory  as  it  shall 
be  revealed  when  the  Lord  perfects  that  which  concern- 
eth  us — at  his  second  coming  when  the  day  breaks  and 
the  shadows  flee  away.  To  this,  as  the  ultimate,  absorb- 
ing desire  of  the  soul,  do  all  these  assurances  of  the  love 
of  Jesus  lead.  As  the  book  begins  with  a  burst  of 
desire  for  the  love  of  Christ  as  that  love  can  be  enjoyed 
only  by  his  intimate  friends,  chap.  i.  2,  it  ends  with  a 
prayer  for  the  hastening  of  the  time  when  we  shall  no 
longer  see  him  through  a  glass  darkly,  but  face  to  face — 
when  there  shall  be  nothing  to  interfere  with  the  mani- 
festation of  his  love  to  us,  and  the  expression  of  our 
love  to  him :  this  desire  is  expressed,  and  its  intcnseness 


120  ANALYSIS. 

shown  by  the  prayer,  that  he  would  hasten  that  happy 
day,  and  come  with  the  celerity  of  a  roe  or  a  young  hart 
bounding  over  the  mountains  of  spices,  and  at  every  step 
shaking  fragrance  from  the  dewy  boughs.  Rev.  xxii.  7, 
12,  20.     Ver.  14. 


COMMENTARY 


ON   THE 


SONG    OF    SOLOMON. 


CHAPTER  I. 


Verse  1.  The  Song  of  songs,  -which  is  Solomon's. 

These  words  are  as  unraistakenly  given  by  inspiration 
as  any  succeeding  portion  of  this  book,  and  show  the 
estimation  in  which  the  Song  is  held  by  the  Holy  Spirit. 
It  is  called  the  Song  of  songs,  or  the  most  excellent 
Song.  For  the  purpose  of  meeting  the  numerous  objec- 
tions brought  against  this  portion  of  Scripture,  the 
divine  wisdom  writes  on  the  front  of  it  an  attestation  of 
its  superior  excellence,  not  only  to  the  thousand  and  five 
songs  by  Solomon,  but  to  all  the  songs  ever  produced  by 
all  other  poets.  He  who  cannot  err,  tells  us,  in  language 
of  no  doubtful  meaning,  that  this  Song  is  unrivalled. 

Poetry  is  the  expression  of  the  best  and  most  beautiful 
thoughts,  of  exalted  emotions,  in  the  best  and  most  beau 
tiful  language.  The  language  of  poetry  is  the  language 
of  excited  feeling.  The  best  poetry  must  have  the  noblest 
theme,  deal  with  the  purest  emotions,  and  be  adorned 
with  the  richest  ideas.  God  has  garnished  his  works  of 
every  kind  with  beauty,  and  formed  us  with  a  capability 
of  receiving  pleasure  from  that  beauty.  Hence,  in  con- 
veying to  us  important  truth,  he  does  throughout  the 
11* 


122  COMMENTARY. 

Scriptures  make  it  attractive,  by  adapting  it  to  this  love 
within  us  of  the  beautiful.  Now,  love  is  the  very  excel- 
lence of  God;  for  God  is  love.  Love  is  the  purest, 
deepest,  and  most  powerful  emotion  known  to  man. 
Nothing  can,  therefore,  be  better  or  more  beautiful  than 
the  subject  of  this  Song;  and  being  a  song,  a  poetical 
composition,  it  must  be  in  the  best  and  most  beautiful 
language.  A  translation  gives  no  idea  of  the  excellence 
of  Homer;  and  beautiful  as  is  this  Song,  in  our  English 
version,  we  must  remember  that  it  is  the  poetry  of  an 
age  more  remote  than  the  earliest  Greek  poets,  in  a 
modern  language  of  very  different  structure  and  idiom. 

The  fact  that  this  Song  is  so  much  rejected,  is  a  proof 
of  its  excellence.  How  many  persons  can  see  no  excel- 
lence in  the  best  productions  of  genius,  even  when  there 
is  about  them  no  allegory,  as  is  here  the  case,  to  be 
interpreted  by  the  Holy  Spirit.  "A  work  of  genius, 
designed  in  a  lofty  spirit,  and  executed  with  a  fine  sense 
of  the  noblest  functions  of  poetry,  is  assuredly  not 
worthily  appreciated,  unless  by  those  who  have  in  some 
measure  apprehended  that  world  of  suggestive  thought 
which  the  poet  aims  at  embodying  in  his  imaginative 
scenes  and  figures ;  and,  if  a  series  of  poetic  images  sug- 
gest, to  diverse  minds,  diversified  trains  of  reflection  and 
emotion,  this  is  perhaps  the  clearest  evidence  of  their 
poetical  intensity  and  truth."*  The  better  the  poetry, 
the  more  profound  the  ideas  embodied  in  it,  the  farther 
is  it  above  the  range  of  the  common  mind,  and  the  more 
likely  to  be  appreciated  only  by  the  cultivated  few  whose 
taste  has  been  carefully  refined.  This  being  the  Song  of 
songs,  the  same  thing  must  be  expected  here,  and  to  a 
much   greater  degree,  because  there  is  need  of  a  taste 

*  Ed.  Review,  No.  181,  Art.  7. 


CHAPTER    1.1.  123 

which  cannot  be  attained  without  the  supernatural  aid  of 
divine  grace.  Even  when  the  highest  beauty  and  excel- 
lence was  personified  in  Jesus  Christ,  how  perfectly  was 
all  this  above  the  comprehension  of  man.  They  saw  in 
him  no  beauty  that  they  should  desire  him.  Isa.  liii.  2. 
His  beauty  cannot  be  seen  and  understood  without  a  taste 
imparted  by  the  Holy  Spirit.  ;'No  man  can  say  that 
Jesus  is  the  Lord,  but  by  the  Holy  Ghost."  1  Cor.  xii.  3. 
Much  is  said  about  the  Beautiful,  the  Good,  and  the 
True.  Jesus  was  the  personification  of  them  all.  In 
him  did  God  represent  unto  us  these  abstract,  spiritual 
excellences,  in  a  sensible,  bodily  form.  In  its  loftiest 
flights,  the  imagination  of  man  never  had  so  glorious  a 
conception  as  that  which  is  given  in  the  union  of  the 
divine  and  human  natures  in  the  person  of  Jesus  Christ. 
The  object  of  this  Song  is  the  celebration  of  the  love 
which  led  to  that  union — its  beauty,  its  attractiveness, 
and  its  glorious  results.  Others  of  the  divine  songs  of 
Scripture  celebrate  some  particular  consequences  flowing 
from  this  love;  the  song  of  Moses  at  the  Red  Sea,  speaks 
the  praise  of  Jehovah  for  their  deliverance;  the  Psalms 
are  utterances  of  pious  feeling,  for  various  mercies :  this 
Song  goes  to  the  spring  of  all  that  is  beautiful,  good,  and 
true,  and  celebrates  the  love  which  is  the  fountain  of  all 
blessedness.  Homer,  generally  received  as  the  prince 
of  poets,  sings  of  the  malignant  passions,  the  wrath  of  his 
hero,  the  cause  of  woes  unnumbered;  this  book  sings  of 
the  wondrous  love  of  God,  which  is  the  spring,  not  of 
desolation,  misery,  and  tears,  but  of  the  new  creation,  the 
deliverance  from  guilt,  the  consolation,  the  heavenly 
anticipations  that  are  abroad  in  our  world  of  woe.  It 
sings  of  the  same  love  which  is  the  burden  of  the  new 
song  in  heaven.  How  glorious  was  the  chorus  when,  at 
the    completion    of   creation,    "the    morning    stars   sang 


124  COMMENTARY. 

together,  and  all  the  sons  of  God  shouted  for  joy."  "Will 
not  that  be  the  Song  of  songs  which  shall  be  heard  amid 
the  new  heavens  and  the  new  earth  wherein  dwelleth 
righteousness,  when  the  innumerable  company  of  the 
redeemed  and  the  angels  join  to  celebrate  the  love  of  the 
Lamb  that  was  slain.  The  theme  of  this  Song  is  the 
same  redeeming  love;  and  those  whose  hearts  are  here 
brought  by  grace  to  feel  the  excellence  of  this  portion  of 
Scripture,  are  already  learning  that  Song  which  no  man 
could  learn  but  those  redeemed  from  the  earth. 

God  can  express  to  us  inward  spiritual  beauty,  only 
through  the  means  of  outward  sensible  beauty;  and  in 
this  Song  he  makes  use  of  this  outward  beauty  for  im- 
pressing on  us  that  which  is  inwardly  beautiful,  true,  and 
good.  What  beauty  is  comparable  to  the  beauty  of  holi- 
ness? This  is  the  source  of  all  other  beauty.  All  the 
deformity,  ugliness,  and  filthiness  in  this  world,  are  owing 
to  the  want  of  holiness.  In  the  sky  or  heavens,  where  no 
stain  of  sin  has  fallen,  there  is  nothing  but  beauty.  This 
beauty  of  holiness  is  that  which  the  Psalmist  so  earnestly 
desired  to  behold.  Ps.  xxvii.  4.  And  the  celebration  of 
that  beauty  in  this  divine  poetry,  renders  it  the  Song  of 
songs.  A  few  years  ago,  on  a  clear  winter's  night,  there 
burst  forth  a  northern  light  that  suffused  the  whole 
heavens  with  a  rosy  tinge,  and  threw  over  the  snow  and 
landscape  the  same  unearthly  hues,  different  from  any- 
thing previously  seen,  and  causing  emotions  of  inexpres- 
sible pleasure  in  those  who  beheld  this  transient  burst 
of  heavenly  splendour:  this  Song,  is,  as  it  were,  a  rosy 
burst  of  the  divine  love,  which,  through  the  Lamb,  is  the 
Shechinah  of  heaven;  and  those  Avhose  souls  have  the 
spiritual  perception  for  seeing  the  divine  light  here  beam- 
ing, feel  their  hearts  thrill  with  the  beauty  of  the  tinge 


CHAPTER    I.  2.  125 

it  throws  over  our  blighted  and  wintry  world.     Elsewhere 
there  can  be  seen  nothing  of  equal  or  like  beauty. 

It  was  proper  that  such  a  Song  should  be  written  by 
Solomon.  Aaron  having  prefigured  Christ  as  a  priest, 
and  Moses  foreshadoAving  him  as  a  prophet,  Solomon 
prefigured  him  as  a  king.  And  while  David  represents 
Jesus  as  suffering  persecution  and  subduing  the  enemies 
of  his  people,  Solomon  represents  him  as  the  triumphant 
Prince  of  peace.  Under  Solomon,  the  kingdom  of  Israel 
was  perfectly  established  by  the  conquest  of  all  their 
enemies,  and  by  the  building  of  the  temple  in  Jerusalem ; 
and  as  the  camp  in  the  wilderness  may  represent  the 
Church  in  this  world,  the  reign  of  Solomon  may  be  a 
representation  of  the  Church  in  heaven.  "While,  there- 
fore, David  sung,  in  the  Psalms,  of  the  various  conflicts 
of  the  Christian  life,  Solomon  here  sings  of  that  which  is 
the  end  of  all  our  conflicts,  the  consummation  of  the  love 
of  Christ  and  his  Church.  His  mental  endowments  were 
as  glorious  as  his  position.  Not  only  did  he  surpass  all 
others  in  wealth  and  splendour,  the  most  kingly  of  kings; 
before  him  there  was  none  like  him  for  wisdom,  neither 
after  him  shall  any  arise  like  unto  him,  1  Kings  iii.  12; 
and  he  possessed  noble  poetic  powers.  A  man  combining 
these  rare  qualifications,  was  very  properly  selected  by 
the  Holy  Spirit  as  the  means  for  conveying  to  the  saints 
this  divine  allegory,  this  unequalled  Song  of  love. 

Ver.  2. — Let  him  kiss  me  with  the  kisses  of  his  mouth;  for  thy  love  is 
better  than  wine. 

In  the  opening  scene  of  this  poem,  as  in  this  verse,  the 
king  had  probably  gone  forth,  according  to  oriental 
customs,  to  meet  the  bride,  and  was  awaiting  her.  with 
his  princely  retinue,  in  an  encampment  where  his  rich 
pavilion  stood  pre-eminent.     The  spouse,  looking  forward 


126  COMMENTARY. 

with  great  interest  to  this  meeting,  on  coming  in  sight  of 
those  kingly  tents,  almost  involuntarily,  as  it  were,  gives 
utterance  to  the  strong  emotions  of  her  heart,  in  these 
words.*  Kitto  remarks:  "There  are  few  acts  hearing 
more  diversified  and  contrasted  significations  than  the 
kiss.  It  denotes  as  well  the  tenderest  affection,  as  the 
most  profound  and  even  adoring  reverence."  The  words 
"kisses  of  his  mouth,"  are  not  merely  a  redundant  ex- 
pression, like  "words  of  my  mouth,"  Ps.  xix.  14,  and 
"with  their  mouth  they  speak,"  Ps.  xvii.  10;  but  a  mode 
of  distinguishing  the  kiss  which  was  evidence  of  the  ten- 
derest affection,  from  the  kiss  which  was  the  expression  of 
submission,  reverence,  and  obedience.  In  the  East  the 
kiss  was  impressed  on  the  mouth,  the  hands,  the  feet,  the 
garments,  and  even  the  ground  where  the  feet  had  trod- 
den— the  difference  being  caused  by  the  greater  or  less 
intimacy  between  the  individuals.  Permission  to  kiss 
the  hand  of  a  sovereign  is  considered  an  honour;  but  for 
that  sovereign  to  give  another  the  kisses  of  his  mouth,  is 
evidence  of  the  tenderest  affection,  and  is  the  highest 
possible  honour.  This  metaphor  is  common  to  all  orien- 
tal poets:  "0  suffer  me  to  quaff  the  liquid  bliss  of  those 
lips!  Restore  thy  slave  with  their  water  of  life."  Thus 
again:  "Thou  who  sippest  nectar  from  the  radiant  lips 
of  Pedma,  as  the  flattering  Chacora  drinks  the  moon- 
beams !"f 

The  language  of  the  spouse  is,  therefore,  a  desire  that 

*  Reiske,  as  quoted  by  Dopke,  says:  "It  is  a  fundamental  principle 
of  the  Arabic  language,  without  which  we  caunot  understand  their 
best  writers,  and  by  ignorance  or  neglect  of  which  we  get  into  inex- 
tricable perplexity,  that  very  frequently  poets  do  not  name  that  which 
they  designate,  because  the  reader  or  hearer  may  easily  gather  the 
sense  from  the  thread  of  the  discourse  and  character  of  the  epithets 
used." 

•j-  From  the  Gitagovinda. 


CHAPTER   I.  2.  127 

the  beloved  would  give  her  those  evidences  of  affection 
which  none  but  the  most  cherished  friends  can  have  right 
to  receive.  They  express  the  desire  of  the  pious  heart, 
that  the  Lord  Jesus  would  give  us  manifestations  of  the 
love  which  none  but  his  dearest  friends  can  receive,  or 
have  reason  to  expect.  Jesus  says  to  his  people,  "I 
have  called  you  friends,"  John  xv.  15;  "He  that  loveth 
me,  shall  be  loved  of  my  Father,  and  I  will  love  him,  and 
will  manifest  myself  to  him."  John  xiv.  21.  The  persons 
to  whom  these  words  were  spoken,  understood  them  as 
referring  to  manifestations  very  different  from  anything 
the  world  could  receive:  "Lord,  how  is  it  that  thou  wilt 
manifest  thyself  unto  us,  and  not  unto  the  world?" 

What  are  those  manifestations  of  Jesus'  love  which 
none  but  his  friends  can  receive?  He  explains  them  to 
consist  in  the  influences  of  the  Holy  Spirit.  As  the 
burst  of  feeling  which  in  the  bosom  of  the  spouse  swal- 
lowed up  all  others,  was  for  these  expressions  of  affec- 
tion; so  the  predominating,  absorbing  desire  of  the 
believer,  is  for  the  full  communications  of  the  Holy 
Ghost.  It  is  a  point  of  the  greatest  importance  for  a 
man  to  know,  what  is  the  one  thing  which  should  be  the 
leading  principle  of  his  life,  to  be  pursued  with  oneness  of 
view  and  indivisibility  of  purpose.  Every  person  has 
some  such  aim;  and  if  the  object  thus  selected  be  a  wrong 
one,  here  is  a  radical  error  which  must  throw  everything 
else  astray.  The  influences  of  the  Holy  Spirit  are  that 
primary,  essential  object.  It  is  much  for  the  impenitent 
to  know  that  his  nature  can  be  renewed  only  by  God's 
Spirit;  and  much  has  been  done  towards  making  us 
Christians  of  more  than  ordinary  growth,  when  we  feel 
more  than  ordinarily  the  necessity  of  being  filled  with  the 
Spirit  according  to  the  full  capacity  of  our  souls.  Great 
advances  in  holiness  must  be  made  by  seeking  eminent 


128  COMMENTARY. 

measures  of  the  Spirit.  Those  will  be  most  holy,  will 
feel  most  deeply  the  love  of  Jesus,  who  seek  the  greatest 
degrees  of  the  communications  of  the  Spirit.  Preparation 
for  heaven  does  not  consist  in  rising  to  any  imaginary 
standard  of  piety,  in  being  as  holy  as  we  may  consider 
some  illustrious  saints,  in  rising  to  certain  frames  of 
which  we  have  heard  and  which  we  have  desired;  but  in 
being  filled  as  full  of  the  Holy  Spirit  as  our  capacities 
can  bear.  Do  you  ask,  How  can  I  attain  eminent  holi- 
ness? Seek  with  undeviating  and  self-sacrificing  purpose, 
eminent  measures  of  the  Holy  Ghost. 

There  are  various  ways  in  which  God  may  show  his 
love,  even  to  the  saints.  The  multiplied  comforts  of  life, 
home,  family,  friends;  the  continuance  of  health,  reason, 
eyesight;  the  exercise  of  our  faculties  of  body;  exemption 
from  calamity;  prosperity  in  ordinary  duties;  enjoyment 
of  spiritual  privileges ;  all  these  are  ways  in  which  G  od 
may  manifest  love  to  his  people.  But  while  thankful  for 
these,  as  tokens  of  divine  love,  the  saint  fixes  his  eye  far 
above  and  beyond  them — on  the  influences  of  the  Holy 
Spirit.  In  his  view  of  life,  the  principal  thing  is  held  to 
be  not  wealth,  not  honour,  not  popularity,  not  power, 
but  the  riches  of  this  heavenly  grace.  His  ruling  passion 
is  to  amass  the  durable  riches  and  righteousness  of  the 
Holy  Ghost.  He  views  the  Spirit  as  the  strongest  pledge 
of  the  love  of  Jesus — a  gift  so  important  that  God  can 
now  confer  on  us  no  other  gift  of  equal  value.  Jesus  did 
not  promise  his  disciples  crowns,  or  riches,  or  honour,  or 
ease  in  this  world ;  but  he  did  promise  them  affliction, 
with  the  Holy  Ghost.  John  xvi.  33;  xiv.  16.  And  as 
the  Spirit  touches  our  soul  in  the  communication  of  his 
grace,  how  delightful  the  sensations.  When  they  told 
Jacob  "all  the  words  of  Joseph  which  he  had  said  unto 
them,  and  when  he  saw  the  wagons  which  Joseph  had  sent 


CHAPTER    I.  2.  129 

to  carry  him,  the  spirit  of  Jacob  their  father  revived, 
Gen.  xlv.  27 :  how  much  richer  the  feelings  of  the  patri- 
arch, when  that  long  lost  son  presented  himself  unto  him, 
and  he  fell  on  his  neck,  and  wept  on  his  neck  a  good 
while.  Gen.  xlvi.  29.  The  gift  of  the  best  robe  and 
the  costly  ring  was  not  to  the  prodigal  so  precious  a 
proof  of  his  father's  love,  as  that  given  when  the  father 
fell  on  his  neck  and  kissed  him.  Luke  xv.  20.  While  the 
common  gifts  of  Providence  are  received  with  thankful- 
ness, as  evidences  of  God's  love,  and  our  spirit  may 
revive  in  meeting  with  the  conveyances  loaded  with 
blessings,  that  have  been  sent  to  encourage  and  refresh 
us,  by  Jesus  our  brother,  exalted  to  more  than  a  second 
place  in  the  heavenly  kingdom ;  no  proof  of  his  affection 
is  so  much  coveted,  is  so  delightful,  as  when,  coming 
through  the  person  of  the  Holy  Spirit,  he  gathers  us,  the 
lambs  of  his  fold,  with  his  arms,  and  carries  us  in  his 
bosom,  Isa.  xl.  11, — manifests  himself  unto  us  not  as  unto 
the  world.  Refreshing  as  are  good  news  from  a  far 
country;  more  pleasing  is  the  letter  written  by  the  well 
known  hand ;  more  so  the  sight  of  the  absent  friend ;  best 
of  all  the  return,  when  we  press  him  again  to  the  bosom : 
and  refreshing  as  are  the  words  of  Jesus,  written  to  us  in 
the  Scriptures;  blessed  as  is  the  ministry  of  his  angels, 
who,  like  Jacob's  sons  with  the  wagons  from  Egypt, 
come  to  us  laden  with  mercies  ministered  to  the  heirs  of 
salvation;  pleasing  as  are  the  daily  gifts  of  his  provi- 
dence; our  greatest  happiness  is  enjoyed,  when  he  im* 
presses  on  our  hearts  his  love  through  the  Holy  Spirit. 

In  the  latter  clause  of  this  verse,  the  reason  is  given 
wh}r  those  influences  of  the  Spirit  are  so  ardently  desired: 
"Thy  love  is  better  than  wine;"  that  is,  thy  love  is  more 
reviving  and  exhilarating  than  the  effects  of  wine,  the 
most  delightful  of  the  pleasures  of  sense.  In  Eden,  the 
12 


130  COMMENTARY. 

most  precious  of  the  trees,  even  where  "was  everything 
that  is  pleasant  to  the  sight  and  good  for  food,  was  the 
tree  of  life  which  stood  in  the  midst  of  the  garden. 
Jesus,  the  true  wisdom,  is  the  tree  of  life  to  them  that  lay 
hold  on  him,  Ps.  iii.  18;  his  love  shed  abroad  in  our 
hearts  by  the  Holy  Spirit,  is  the  fruit  of  this  tree  of  life ; 
and  who  will  tell  how  much  better  was  the  fruit  of  the 
tree  of  life  in  Paradise,  than  the  fruit  of  Canaan's  richest 
vines  ? 

The  love  of  Christ  is  reviving,  and  counteracts  the 
debilitating  effects  of  sin,  felt  so  painfully  through  body 
and  soul. 

"  The  stream  that  feeds  the  well-spring  of  the  heart, 
Not  more  invigorates  life's  noblest  part, 
Than  virtue  quickens  with  a  warmth  divine 
The  powers  that  sin  has  brought  to  a  decline!"* 

A  more  powerful  stimulant  than  the  love  of  kindred,  the 
love  of  money,  or  the  love  of  fame,  it  so  revolutionizes 
the  heart  as  to  make  the  ambitious  man  sacrifice  his 
vanity,  the  proud  man  his  reputation,  the  vindictive  man 
his  vengeance,  the  drunkard  his  drunkenness,  the  sensual- 
ist his  lust,  the  miser  his  gold,  for  the  name  of  Jesus 
Christ.  It  changes  the  parched  ground  of  the  selfish  soul 
into  a  limpid  pool  of  beneficence,  and  the  thirsty  land 
of  the  sensual  heart  into  water-springs  of  holy  affections. 
Unlike  the  pleasures  of  sense,  this  love  is  more  than  a 
temporary  stimulant.  As  satisfying  as  it  is  pure,  this  is 
the  antidote  of  spiritual  death,  the  principle  of  eternal 
life;  and  when  age  enfeebles  the  body,  palsies  the  hand, 
and  makes  cold  the  heart,  this  love,  so  powerful,  so  revi- 
ving, keeps  the  spirit  vigorous,  the  mind  active,  the 
affections  warm;  renews  our  youth  like  the  eagle's;  until 

*  Cowpcr's  Table  Talk. 


CHAPTER   Li  131 

at  last,  from  tlic  very  ashes  of  this  bodily  frame,  it  makes 
the  spirit  emerge,  like  the  angels  from  the  tomb  of  Jesus, 
with  the  vigour  of  youth  and  immortality  in  its  wings.* 

This  love  is  exhilarating,  raises  the  spirits,  gives  cheer- 
fulness to  the  soul.  "Wine  maketh  glad  the  heart  of 
man."  Ps.  civ.  15.  "Give  wine  unto  those  that  be  of 
heavy  hearts."  Prov.  xxxi.  6.  And  religion  maketh  glad 
the  heart  of  man;  give  the  love  of  Jesus  unto  those  that 
be  of  heavy  hearts.  Religion  is  not  the  gloomy  thing  so 
frequently  supposed  by  the  votaries  of  worldly  pleasure. 
Purifying  the  heart  for  seeing  God,  it  clarifies  our  enjoy- 
ments. The  amusements  of  the  irreligious  world  are 
inventions  for  recruiting  the  tone  of  the  spirits,  which 
impiety  depresses  and  corrodes.  The  glitter  and  revelry 
of  the  ball-room,  the  excitement  of  the  theatre,  the  ten 
thousand  little  trickeries  of  dress  and  artifices  of  manners 
for  drawing  applause,  the  empty  novel,  the  table  of 
hazard,  all  are  efforts  by  man  for  doing  what  religion 
would  do  for  him  in  a  noble  and  effective  mode;  not  by 
convulsions,  but  by  opening  in  the  heart  a  well  of  water 

*  "There  is  this  difference  between  my  poetship  and  the  generality 
of  them — they  have  been  ignorant  how  much  they  stood  indebted  to  an 
Almighty  power,  for  the  exercise  of  those  talents  they  have  supposed 
their  own ;  whereas  I  know,  and  know  most  perfectly,  and  am  perhaps 
to  be  taught  it  to  the  last,  that  my  power  to  think,  whatever  it  be,  and 
consequently  my  power  to  compose,  is,  as  much  as  my  outward  form, 
afforded  to  me  by  the  same  hand  that  makes  me  in  any  respect  to  differ 
from  a  brute." — Cowper  to  the  Rev.  John  Newton. — Southey'a  Edition 
of  Cou-j"  r's  Works,  vol.  iv.  18G. 

Such  was  the  experience  of  Madame  Guyon:  "When  God  gave  bacfe 
to  me  that  love  which  I  had  supposed  to  be  lost,  he  restored  the  powers 
of  perception  and  thought  also.  That  intellect,  which  1  once  thought  f 
had  lost  in  a  strange  stupidity,  was  restored  to  me  with  inconceivable 
avdantages.  I  was  astonished  at  myself.  The  understanding,  as  well 
as  the  heart,  seemed  to  have  received  an  increased  capacity  from  God; 
so  much  so,  that  others  noticed  it,  and  spoke  of  its  greatly  increased 
power." — Life  by  Upham,  i.  258. 


132  COMMENTARY. 

springing  up  into  everlasting  life.  Those  who  have  never 
known  the  elation  of  soul  springing  from  the  love  of 
Christ,  have  yet  to  learn  what  is  meant  by  exhilaration 
of  spirits.  How  much  better  than  wine  is  the  love  of 
country  ?  the  love  of  family  ?  the  love  of  friends  ?  How 
much  better  than  all  these  is  the  love  of  Jesus?  The 
joys  of  sight  and  sound,  combine  them  all,  and  yet  there 
is  no  comparison. 

''Nor  rural  sights  alone,  but  rural  sounds, 
Exhilarate  the  spirits  and  restore 
The  tone  of  languid  nature." 

If  these  utterances,  speaking  of  the  divine  wisdom  and 
goodness  through  the  heavy  medium  of  material  things, 
do,  as  we  well  know,  thus  enliven  and  recruit  the  soul, 
how  delightful  and  life-giving  must  be  those  spiritual 
visions  unfolded  to  our  minds  by  grace,  and  those  sounds 
conveyed  directly  to  our  heart  by  the  Holy  Spirit — 
expressions  of  power  and  goodness,  but  expressions  of 
power  and  goodness  as  the  means  of  filling  our  souls  with 
emanations  of  mercy  and  love. 

Ver.  3. — Because  of  the  savour  of  thy  good  ointments,  thy  name  is  as 
ointment  poured  forth,  therefore  do  the  virgins  love  thee. 

This  verse  would  be  better  translated,  Thy  perfumes 
are  rich  in  fragrance;  thy  name  is  perfume  poured  forth, 
therefore  the  virgins  love  thee.  The  universal  use  of  rich 
and  costly  oils  and  perfumes  among  the  orientals,  for 
health  and  beauty,  and  at  public  entertainments,  espe- 
cially on  nuptial  occasions,  as  well  as  in  common  domestic 
life,*  renders  this  language  appropriate,  and  made  such  a 

*  "The  custom   of  anointing   the   body  i.-'  usual  in  hot  climates,  and 
contributes  greatly  to  comfort.     Even  the  Greeks,  Romans,  and  others,     » 
whose  limbs  were  mostly  protected  by  clothes   from  the  dryness  of  the 
a'n-,  found  the  advantage  of  its  use.     In  going  to  entertainments,  it  is 
probable,   that  like   the  Greeks,  the   Egyptians   anointed   themselves 


CHAPTER   I.  3.  133 

comparison  not   unusual ;    as   in   Eccl.  vii.  1,    "A   good 
uame  is  better  than  precious  ointment." 

"The  name  of  God  is  used  as  a  compendious  formula 
to  denote  his  whole  moral  greatness,  the  sum  of  his  whole 
attributes  and  character.  And  it  is  in  Jesus  that  we 
have  the  full  exhibition  of  this  moral  and  spiritual  excel- 
lency."* The  nature  of  Christ  is  here  illustrated  by  the 
richness  and  pleasantness  of  the  best  perfume ;  and  as 
the  very  best  known  to  men  was  not  good  enough  to 
represent  the  character  of  him  who  was  fairer  than  the 

before  they  left  home;  but  still  it  was  customary  for  a  servant  to 
attend  every  guest,  as  he  seated  himself,  and  to  anoint  his  head;  and 
this  was  one  of  the  principal  tokens  of  welcome.  The  ointment  was 
contained  sometimes  in  an  alabaster,  sometimes  in  an  elegant  porcelain 
vase;  and  so  strong  was  the  odour,  and  so  perfectly  were  the  different 
component  substances  amalgamated,  that  some  of  this  ancient  ointment 
in  one  of  the  alabaster  vases  in  the  museum  at  Alnwick  Castle,  yet 

retains  its  scent,  though  between  two  and  three  thousand  years  old." 

Wilkinson's  Ancient  Egyptians,  vol.  iii.  379.  "To  what  extent  the 
luxury  of  using  fragrant  oils  and  the  like  was  carried  on,  may  bo 
inferred  from  Seneca,  Epist.  m,  who  says,  that  people  anointed  them- 
selves twice  or  even  three  times  a  day,  in  order  that  the  delicious 
fragrance  might  never  diminish.  The  wealthy  Greeks  and  Romans 
carried  their  ointments  and  perfumes  with  them,  in  small  boxes  of 
costly  materials  and  beautiful  workmanship."— Smith's  Diet.  Anti- 
quities. 

*  Russell  on  the  Covenants,  p.  310.  "  The  name  of  the  Lord  is  the 
Lord  in  the  richness  of  his  deeds."  Hengstenberg  on  Ps.  exxiv.  8. 
"One  name  would  serve  as  well  as  ten  thousand,  if  we  had  but  one 
relation  to,  or  one  idea  of  God.  For  instance,  could  we,  being  perfect 
creatures  as  angels,  only  depend  on  him  as  our  great  Creator,  that 
name  would  have  been  sufficient  for  us  to  declare  him:  but  being  sinful 
creatures,  yet  creatures  to  be  redeemed,  our  Creator  stood  immediately 
in  many  relations  to  us,  according  to  our  several  conditions  of  sinful- 
ness, recovery,  redemption,  and  salvation,  which  it  was  necessary  for 
us  to  know,  that  we  might  apply  to  him  under  these  relatioDs,  and 
receive  every  benefit  and  blessing  we  need,  lie  hath,  therefore,  suited 
himself,  as  it  were,   to  us,  in  the  revelation  of  his  names."— JSerle'a 

II  r.   Sol  441. 

12* 


134  COMMENTARY. 

sons  of  men,  God  had  a  perfume  compounded  for  the 
express  purpose  of  showing  the  divine  riches  of  our  great 
High  Priest,  the  holy  anointing  oil  of  the  Jewish  sanc- 
tuary. The  whole  nature  of  Christ  is  as  this  fragrant  oil, 
so  pure,  so  delightful,  and  so  excellently  divine.  The 
loveliness  of  Jesus  consists  in  this  divinity,  this  fountain 
of  liquid  perfume  which  is  continually  pouring  forth  in 
deeds  of  kindness  to  his  creatures ;  and  these  acts  of 
goodness  are  the  means  of  showing  forth  his  glory,  and 
developing  his  excellence.  The  comparison  in  the  second 
verse  sets  forth  the  pleasantness  of  the  love  of  Christ  in 
its  effects  on  our  hearts,  as  there  shed  abroad  by  the  Holy 
Ghost;  the  third  verse  exhibits  the  richness  of  that  love 
in  its  own  inherent  nature,  as  it  exists  in  the  divine  excel- 
lences of  the  man  Christ  Jesus. 

The  three  chief  means  of  purification  under  the  law 
were  blood,  water,  and  oil :  the  last  was  the  type  of  the 
Holy  Spirit,  as  the  source  of  healing  and  of  life.  Nothing 
capable  of  notice  by  the  senses,  could  be  more  precious 
and  fragrant  than  the  holy  oil ;  hence  the  Holy  Spirit*  is 
called  "the  oil  of  gladness,"  Heb.  i.  9;  and  in  the  pass- 
ages where  mention  is  made  of  pouring  out  the  Spirit, 
reference  is  had  to  this  emblem.  The  pouring  of  the 
precious  oil  upon  Aaron's  head  in  such  profusion  that  it 
ran  down  even  to  the  skirts  of  his  garments,  had  its  fulfil- 
ment, when  at  his  baptism  Jesus  was  anointed  with  the 
oil  of  gladness  above  his  fellows,  by  the  Shechinah  set- 
tling on  him,  even  the  Holy  Spirit,  symbolized  by  the 
dove.  Hence,  the  Redeemer  never  received  any  public 
olTieial  unction  of  this  priestly  oil  from  the  hand  of  man. 
"The  Spirit  of  the  Lord  God  is  upon  me,  because  the 
Lord  hath  anointed  me."  Isa.  lxi.  1.     When  Jesus  is  said 

*  See  Serle's  Essay  on  the  Oil  of  Gladness,  in  his  Horse  Solitaries; 

Leighton's  Sermons  on  this  verse,  and  on  1  Pet.  ii.  9. 


CHAPTER  I.  3.  135 

to  be  anointed,  more  is  meant  than  merely  setting  him 
apart  to  oilicc;  the  idea  is  that  of  his  receiving  the  Holy 
Ghost  without  measure,  John  iii.  84,  as  Aaron  received 
the  holy  oil  without  measure — a  divine  nature  into  union 
with  the  human  nature.  The  shedding  of  the  Spirit  on 
our  Lord  constitutes  his  designation  to  office,  and  his 
fitness  for  that  office.  A  body  Avas  prepared  for  him, 
Heb.  x.  5,  that  it  might  be  the  dwelling  place  of  the 
Spirit,  and  the  means  of  pouring  this  oil  of  gladness  forth 
among  men  for  healing  the  soul  from  the  corruption  of 
sin,  and  adorning  it  with  the  beauty  of  holiness.  In  him 
dwelt  all  the  fulness  of  the  Godhead  bodily,  or  really, 
and  not  merely  symbolically,  as  it  dwelt  in  the  cloud  over 
the  mercy-seat,  Col.  ii.  9.  This  holy  perfume  of  the 
divine  nature,  as  exuberant  and  infinite  as  it  is  excellent, 
fills  the  precious  alabaster  of  his  human  nature  full,  and 
running  over  on  every  side,  like  a  golden  vessel  of  the 
sanctuary  overflowing  with  the  fulness  of  the  sea.  In  this 
immeasurable  fulness  of  the  Spirit  of  holiness,  is  the  dif- 
ference between  Jesus  and  his  fellows.  They  are  anointed 
as  the  leper,  when  a  drop  of  oil  was  put  on  his  ear,  and 
his  hand,  &c,  Lev.  xiv.  17:  Jesus  was  anointed  with  the 
Holy  Spirit  as  with  an  illimitable  sea  of  liquid  perfume. 
His  superior  excellency  to  his  fellows,  the  angels,  the 
prophets,  and  the  saints,  associated  with  him  in  the  work 
of  redemption,  consists  in  his  having  all  the  infinite  riches 
of  the  Godhead. 

He  has  by  inheritance,  by  partaking  of  the  nature  of 
God  as  a  son  partakes  of  the  nature  of  a  father,  and  by 
possessing  a  right  to  all  things,  not  through  donation  or 
conquest,  but  through  his  right  as  a  son,  a  more  excellent 
name  or  cluster  of  perfections  than  the  angels,  thereby 
being  made  so  much  better  than  they.  Heb.  i.  4.  The 
unfolding  of  these  excellences  to  us,  is  as  the  pouring 


136  COMMENTARY. 

forth  of  the  precious  oil  of  the  sanctuary.  The  precious 
oil  of  the  heavenly  sanctuary  is  the  divine  nature  of 
Jesus  Christ.  All  his  garments  smell  of  myrrh,  aloes, 
and  cassia,  as  he  came  out  of  the  ivory  palaces  of  the 
heavenly  glory,  Ps.  xlv.  8;  and  this  is  because  God  has 
anointed  him  with  the  oil  of  gladness  above  his  fellows. 
The  object  in  filling  his  human  nature  to  so  overflowing  a 
degree  with  the  precious  perfume  of  the  Holy  Spirit,  was 
that  this  oil  of  gladness  might  be  poured  forth  among 
men.  There  was  no  way  of  sending  it  down  to  us,  but 
through  this  human  nature  of  the  Lord  Jesus.  Before 
this,  the  emblem  of  God  towards  us  sinners  was  a  con- 
suming fire,  such  as  was  placed  at  the  east  of  Eden,  and 
was  seen  on  the  top  of  Sinai.  How  great  the  contrast 
between  the  fire  which  on  the  mountain  burned  into  the 
midst  of  heaven,  Deut.  iv.  11,  and  the  holy  oil  poured 
forth  in  rich  perfume  under  the  shadow  of  the  peaceful 
cloud  over  the  mercy-seat:  the  former  consuming  with 
terrible  vigour,  and  shooting  forth  lightning  and  death, 
if  even  a  beast,  much  less  a  sinful  man,  touch  the  moun- 
tain, represents  God  as  he  must  ever  be  towards  the 
guilty;  the  latter,  delicious  in  its  fragrance,  soft  in  its 
richness,  and  healing  in  its  efficacy,  shows  the  loveliness 
and  grace  of  God  as  reconciled  through  Christ.  As  the 
woman  broke  the  alabaster  box,  and  poured  the  pure 
spikenard,  very  precious,  on  the  head  of  Jesus,  and  the 
house  was  filled  with  the  odour  of  the  perfume;  so, 
through  his  broken  body,  are  those  excellences  of  the 
divine  nature,  mercy,  love,  grace,  truth,  forgiveness,  and 
sanctification,  unsealed  to  ruined  man.  And  though  his 
name  was  poured  forth  in  so  many  ways,  under  the  Old 
Testament,  by  prophecy,  by  providence,  and  by  types; 
all  these  were  through  his  broken  body,  and  in  connection 
with  the  shedding  of  his  blood.      His  crucifixion  was  the 


CHAPTER    I.  3.  137 

breaking  of  the  alabaster  containing  tbe  precious  oil; 
and  then  did  the  fragrance  of  his  name  begin  to  spread 
abroad  for  filling  the  world.  Even  as  in  the  operations 
of  nature,  using  means  for  sending  the  knowledge  of  his 
excellence  into  all  the  earth  by  the  gospel  preached  to 
every  creature,  he  who  brought  from  heaven  this  sacred 
treasure  of  healing  truth,  deposited  it  not  in  vessels  of 
gold,  found  in  the  palaces  of  Herod  and  Caesar,  but  in 
men  of  humbler  mould,  in  earthen  vessels  gathered  at 
random  on  the  shores  of  Galilee,  that  the  excellency  of 
the  power  might  be  of  God. 

Ilis  name  is  poured  forth  by  the  shedding  abroad  of 
the  Holy  Spirit  in  our  hearts.  The  truth,  the  sacra- 
ments, the  ordinances,  are  means  subserving  the  end  of 
the  Spirit;  and  ministers  of  the  gospel  "are  unto  God  a 
sweet  savour  of  Christ,  in  them  that  are  saved,  and  in 
them  that  perish,"  because  they  are  vessels  through 
which  the  Spirit  pours  out  the  holy  oil  on  the  perishing. 
2  Cor.  ii.  15.  From  Jesus  as  the  head,  the  Holy  Ghost 
is  shed  down  on  all  the  members  of  his  spiritual  body. 
As  thus  poured  forth,  how  precious  is  his  name,  in  the 
hour  of  repentance,  in  trouble,  in  affliction,  in  temptation, 
in  sickness,  in  death !  As  the  Holy  Spirit  pours  the 
healing  oil  of  grace  into  the  heart,  how  can  these  truths 
be  felt  sinking  down  through  the  soul !  There  is  some- 
thing  peculiar  and  inexplicable  in  the  sweetness  and 
attractiveness  of  the  name  of  Jesus  to  the  saint,  soothing, 
delightful,  refreshing,  life-giving;  and  when  we  begin  to 
open  up  any  one  of  his  perfections,  there  seems  to  rise 
around  the  soul  something  richer  than  "a  steam  of  rich- 
distilled  perfumes." 

The  persons  that  love  him  whose  name  is  thus  precious, 
are  "the  virgins,"  the  pure  in  heart.      As  the  purity  of 


138  COMMENTARY. 

Jesus,  or  his  holiness,  is  his  great  attractiveness,  and  as 
in  love  there  must  be  an  adaptation  of  our  affections  to 
the  virtues  of  the  loved  one,  those  only  can  love  Jesus, 
who  purify  themselves  even  as  he  is  pure.  1  John  iii.  3. 
Those  by  whom  he  is  despised  and  rejected,  are  they  to 
whose  spiritual  leprosy  the  oil  of  gladness  has  never  been 
applied,  and  whose  constitution  is  filled  with  all  un- 
righteousness, as  sadly  pointed  out  in  Rom.  i.  29 — 31, 
and  in  Gal.  v.  19 — 21.  Those  whose  souls  have  been 
made  pure  by  the  fruit  of  the  Spirit,  as  in  Gal.  v.  22, 
whose  hearts  have  been  fed  by  heavenly  grace,  like  the 
candlestick  all  of  gold,  with  the  two  olive  trees  by  its 
side,  which  through  the  two  golden  pipes  emptied  the 
golden  oil  out  of  themselves,  Zech.  iv.  2,  are  continually 
ascending  to  Jesus  in  the  purity  of  flames  of  love, 
nourished  by  the  Holy  Ghost.  Their  love  is  rendered 
thus  ardent,  not  so  much  because  he  is  the  means  of  their 
escape  from  hell  and  suffering,  as  by  their  perception  of 
his  inherent  purity,  excellence,  and  loveliness. 

While,  therefore,  the  first  desire  of  the  saint,  as  here 
expressed,  is  for  the  influences  of  the  Holy  Spirit,  we  are 
led,  in  the  next  place,  to  the  infinite  excellence  of  Christ. 
These  two  grand  truths  are  the  proper  introduction  to 
such  a  book  as  the  Song ;  like  the  two  pillars  at  the 
entrance  of  the  temple,  Jachin  and  Boaz,  firmness  or 
foundation  and  strength,  the  doctrines  of  the  righteous- 
ness of  Christ  as  our  corner-stone,  and  of  the  grace  of  the 
Spirit  as  our  strength,  are  never  lost  sight  of  by  the 
believer,  and  become  more  precious  to  us  as  we  grow  in 
holiness.  We  cannot  behold  the  beauty  of  the  Lord,  and 
inquire  in  his  temple  for  the  utterances  of  his  love, 
without  having  on  our  right  hand  and  left,  these  grand 
and  sustaining  truths. 


CHAPTER    I.  4.  139 

Vkr.  1. — Draw  me,  we  will  run  after  tliee.  The  king  hath  brought 
me  into  his  chambers:  we  will  be  glad  and  rejoice  in  thee;  we  will 
remember  thy  love  more  than  wine:  the  upright  love  thee. 

The  imagery  of  the  allegory  in  this  verse,  and  indeed 
in  the  greater  part  of  the  first  chapter,  seems  hased  on 
the  supposition  that  Solomon  had,  according  to  oriental 
custom,  gone  forth  in  kingly  state  to  meet  his  bride  on 
the  road.  Hence  the  tents  of  the  king  and  of  his  attend- 
ing nobles  would  be  set  up  with  royal  magnificence,  at 
the  place  where  he  was  to  meet  the  spouse.  It  is  now 
customary  in  the  East  for  persons  of  distinction  to  lodge 
in  their  own  costly  tents  on  a  journey.  Van  Egmont  and 
Heyman  state  that  the  festivities  attending  an  occasion 
of  great  public  rejoicing,  when  they  were  at  Constan- 
tinople, were  held  in  a  camp  pitched  for  that  purpose  in 
the  neighbourhood  of  the  city.*  In  this  place,  we  may 
suppose  that  the  bride,  in  her  progress  towards  the  royal 
city,  comes  in  sight  of  these  tents  of  the  kingly  party 
awaiting  her,  and  gives  expression  to  her  feeling  in  the 

*  "It  must  be  owned,  that  the  Turks  spare  for  nothing  in  rendering 
their  tents  convenient  and  magnificent.  Those  belonging  to  the  Grand 
Sigoior  were  exceeding  splendid,  and  covered  entirely  with  silk;  and 
one  of  them  lined  with  a  rich  silk  stuff,  the  right  side  of  which  was  the 
apartment  for  the  eunuchs.  But  even  this  was  exceeded  by  another, 
which  I  was  informed  cost  twenty-five  thousand  piastres.  It  was  made 
in  Persia,  and  intended  as  a  present  to  the  Grand  Signior,  and  was  not 
finished  in  less  than  three  or  four  years.  The  inside  of  this  tent  was 
lined  with  a  single  piece  made  of  camel's  hair,  and  beautifully  decora- 
ted with  festoons  and  sentences  in  the  Turkish  language." — Van  Eg- 
mont and  Heyman,  vol.  i.  212. 

"Maillet  states  that  the  Beys  of  Egypt  are  wont  to  be  attended  by 
large  bodies  of  servants,  magnificently  dressed;  that  one  of  them  did, 
on  days  of  ceremony,  appear  with  a  train  of  three  hundred  horsemen, 
all  his  slaves,  mounted  on  horses  of  value,  whose  harness  was  of  silver 
gilt,  and  with  saddle-cloths  embroidered  with  gold  and  silver,  hanging 
down  to  the  ground.  The  sight  of  the  different  Beys,  with  their  attend- 
ants, riding  in  troops  in  the  neighbourhood  of  Cairo,  had  a  very  mag- 
nificent  and  imposing  etfect." — JJarmer,  200. 


140  C  0  M  MENTAR  Y. 

language  of  these  verses.  The  conveyance  seems  hardly 
swift  enough  for  the  ardour  of  her  love,  and  she  gives 
utterance  to  her  deep  emotion  in  the  words,  "  Draw 
me,"  &c. 

The  perfections  of  Christ  are  transcendent  in  excel- 
lence, and  infinite  in  variety  and  extent,  for  they  are 
nothing  less  than  the  excellences  of  the  Godhead.  The 
glories  and  delights  centring  in  Jehovah  as  the  fountain 
of  life  and  beauty,  are  an  illimitable  treasury,  an  ocean 
of  light,  resplendent  with  greater  riches  than  gold  and 
gems,  into  which  we  are  permitted  to  gaze,  through  the 
person  of  the  man  Christ  Jesus;  he  is  the  door,  John 
x.  7,  Eph.  ii.  18,  the  central  aperture  of  light,  through 
which,  during  eternity,  we  shall  be  seeing  and  hearing 
things  impossible  for  man  to  utter — so  glorious  as  to 
have  merely  a  foreshadowing  in  wThat  was  beheld  by  the 
apostle  when  a  door  was  opened  in  heaven,  Rev.  iv.  1, 
and  he  saw  the  wonders  and  heard  the  chorus  of  the 
heavenly  host.  Every  glimpse  of  the  beauty  of  Christ 
increases  our  desire  to  know  more  of  his  loveliness,  and 
strengthens  the  ardour  of  our  affections.  Expanding 
and  growing  more  intense,  through  ages  of  ages,  with 
the  enlargement  of  our  view  of  the  perfections  of  God 
unfolded  to  us  through  Christ,  our  love  towards  him  will 
increase  with  a  progression,  and  to  a  degree,  now  in- 
comprehensible, and  will  draw  us  to  him  with  a  gentle 
power  and  wondrous  pleasantness,  of  which  the  mind 
cannot  now  even  remotely  conceive. 

As  those  precious  perfumes  or  excellences  of  character 
were  the  cause  of  attraction  or  love,  the  first  words  of 
this  verse  are  a  prayer  that  he  would  unfold  his  loveliness, 
and  thereby  draw  the  soul  to  himself.  The  character  of 
Christ,  as  opened  to  the  heart  by  the  Holy  Spirit,  is  the 
corrective  of  our  natural  sluggishness,  and  kindles  within 


CHAPTER    I.    4.  141 

us  the  desire  of  following  him  with  all  our  energy,  of 
running  after  him;  but  as  our  weakness  is  more  sensibly 
felt  as  this  desire  strengthens,  we  pray  that  his  strength 
may  be  made  perfect  in  our  weakness,  and  we  may  be 
constrained  by  the  influence  of  his  grace.  "The  love 
of  Christ  constraineth  us."  2  Cor.  v.  14.  "All  my 
springs  are  in  thee."  Ps.  lxxxvii.  7.  Nothing  is  more 
attractive  than  a  lovely  character,  to  those  capable  of 
relishing  its  beauties.  The  Creator  has  made  us  suscep- 
tible of  this  attraction,  as  naturally  as  matter  is  suscep- 
tible of  attraction  by  gravitation.  When  the  Holy 
Spirit  unfolds  the  loveliness  of  Christ,  and  restores  the 
perceptive  powers  of  the  heart,  we  are  spontaneously 
drawn  towards  Jesus. 

"When  we  are  inclined  towards  our  Lord  with  animated 
affections — running  after  him — he  receives  us,  and  brings 
us  into  his  apartments,  the  place  into  which  none  are 
admitted  but  his  confidential  friends.  There  was  the 
court  of  the  garden  of  the  king's  palace,  where  the  king 
made  a  feast  unto  all  the  people,  Esther  i.  5;  and  there 
was  the  inner  court  of  the  king's  house,  where  none  were 
permitted  to  enter  but  invited  guests,  Esther  iv.  11,  v.  2, 
and  there  were  the  apartments  here  called  chambers, 
where  he  saw  only  those  whom  he  intimately  cherished 
and  loved.  These  apartments  are  what  is  meant  by  the 
words,  "In  the  secret  of  his  tabernacle  shall  he  hide 
me,"  Ps.  xxvii.  5;  "He  that  dwcllcth  in  the  secret 
place  of  the  Most  High  shall  abide  under  the  shadow 
of  the  Almighty."  Ps.  xci.  1.  How  beautiful  was  the 
holy  of  holies  with  its  sides  overlaid  with  gold,  its  veil 
of  blue  and  purple  and  scarlet,  and  the  mercy-scat  of 
pure  gold,  overshadowed  by  the  two  cherubim  of  gold 
bra  ten  mit  of  one  piece,  while  the  cloud  of  glory  was  its 
only  light;  this  was  the  representation  of  the  spiritual 
13 


142  COMMENTARY. 

chambers  in  which  the  king  who  chvelleth  between  the 
cherubim  receives  his  faithful  friends,  and  of  those  man- 
sions prepared  in  heaven,  where,  when  he  comes  again, 
he  will  receive  us  unto  himself.  The  Psalmist  says  of 
one  thus  favoured,  "his  soul  shall  dwell  at  ease,"  or 
lodge  in  goodness,  the  divine  goodness  forming  the  walls 
of  the  dwelling  in  which  he  passes  the  night  of  his 
sojourn  on  earth.  The  secret  of  the  Lord  is  with  such, 
Ps.  xxv.  14 ;  he  treats  them  as  confidential  friends. 
And  as  he  revealed  to  Noah  the  secret  of  the  flood,  and 
to  Abraham  the  secret  of  the  destruction  of  Sodom, 
Gen.  xviii.  17,  and  to  Daniel  the  secret  of  the  king's 
dream,  Dan.  ii.  19,  so  does  he  show  unto  us  his  covenant, 
speaking  to  our  hearts  in  the  still  small  voice  of  his 
Spirit;  and,  while  giving  unto  us  the  white  stone,  in 
which  is  a  new  name  written  that  no  man  knoweth 
saving  he  that  receiveth  it,  feeding  us  on  better  than 
angel's  food,  even  the  hidden  manna  of  the  riches  of  his 
grace.  How  can  we  utter  the  blessedness  of  having  such 
an  intimate  friend?  Do  we  need  wisdom?  Our  confi- 
dential friend  is  Christ,  the  wisdom  of  God.  Do  we 
need  protection?  Our  dearest  friend  is  Christ,  the  power 
of  God,  able  to  save  to  the  uttermost,  even  from  the 
grave,  and  from  hell.  His  is  a  friendship  that  no  change 
of  circumstances  can  alienate.  Unlike  the  heartless 
friends  of  the  world,  he  does  not  forsake  us  when  riches 
flee  away;  he  gathers  us  more  closely  to  him  in  the  hour 
of  sorrow.  Touched  with  the  feeling  of  our  infirmities, 
he  binds  up  the  broken-hearted,  and  pouring  the  oil  of 
gladness  and  the  wine  of  grace  into  the  bruised  spirit, 
from  which  even  the  priest  and  Levite  had  turned  away, 
he  says,  "I  will  never  leave  thee  nor  forsake  thee."  In 
him  arc  hid  all  the  treasures  of  wisdom  and  knowledge; 
with  him  are  durable  riches  and  righteousness ;  he  holds 


CHAPTER  I.  4.  143 

for  us,  in  his  right  hand,  a  crown  of  glory  that  fadcth 
not  away.  No  friendship  is  so  intimate,  reliable,  hon- 
ourable, and  confidential,  as  that  existing  between  Jesus 
and  the  soul  of  the  saint.  No  secret  entrusted  to  him 
will  ever  be  dishonourably  divulged.  When  father  and 
mother  forsake,  he  remains  faithful  still.  To  him  may 
we  go  with  our  secret  griefs ;  to  him  may  we  unburden 
our  heaviest  sorrows,  with  the  confidence  of  being  never 
received  with  coldness,  of  being  welcomed  with  the  ten- 
derest  sympathy  and  most  compassionate  love.  Though 
we  have  forsaken  him  like  Peter,  he  remembers  our 
iniquities  no  more,  and  receives  us  with  no  heavier 
rebuke  than  the  look  he  turned  upon  that  weeping  dis- 
ciple. Happy  are  they  who  know  how  to  value  such  a 
friend. 

The  words,  "We  would  be  glad  and  rejoice  in  thee," 
show  the  results  of  this  communion  with  Christ,  great 
joy  and  exultation.  The  Psalmist  sings,  "How  good 
and  how  pleasant  it  is  for  brethren  to  dwell  together  in 
unity;"  much  greater  is  the  pleasure  had  in  dwelling 
with  Jesus  as  our  confidential  friend.  In  his  presence 
is  fulness  of  joy.  With  him  is  the  fountain  of  life;  and 
as  our  joy  must  increase  in  purity  and  intensity  with 
every  step  of  approach  towards  him,  when  we  rest  with 
him  at  the  throne  of  grace,  our  joy  must  be  full.  Unlike 
the  pleasures  of  the  world,  these  gratifications  are  at- 
tended with  no  painful  remembrances:  "We  will  remem- 
ber thy  love  more  than  wine."  Here,  with  Jesus,  Ave 
have  great  peace  in  present  possession,  glorious  hopes 
for  the  future,  sweet  recollections  of  the  past.  What 
are  the  remembrances  continually  gathering  around  an 
irreligious  life?  Hopes  blasted,  expectations  disap- 
pointed, a  sense  of  having  never  realized  what  was 
anticipated   from    any  source,   the   enfeebling   effects  of 


144  COMMENTARY. 

dissipation,  apprehensiveness  of  detection  and  exposure 
in  unrighteous  gratifications,  and  forebodings  uttered  by 
conscience  of  judgment  to  come;  these  are  the  best 
fruits  that  memory  can  gather  from  the  past,  -wherein 
there  have  been  no  visions  of  Jesus.  How  empty  is  the 
recollection  of  even  the  temperate  and  allowable  enjoy- 
ments of  the  irreligious !  But  how  sweet  is  the  remem- 
brance of  God's  grace !  These  memories  are  as  a 
luminous  stream  of  living  waters, — unlike  the  seas  whose 
waves  follow  the  track  of  the  ship  with  light  at  mid- 
night,— winding  amid  the  deepening  gloom  and  ruins  of 
the  past.  How  tender  the  recollection  of  the  times  and 
places  where  first  this  precious  Friend  met  us  with  the 
assurance  of  forgiveness,  where  his  Sprit  melted  down 
the  soul  in  deep  contrition,  where  we  had  brightening 
views  of  heaven,  where  Jesus  showed  us  his  glory  and 
gave  us  his  love !  Could  any  pleasures  of  wine,  of  sense, 
of  the  world,  be  remembered  as  fondly  as  the  disciples 
cherished  the  recollection  of  the  farewell  words  of  their 
Lord,  of  the  discourse  on  the  road  to  Emmaus,  of  the 
scene  at  the  transfiguration?  And  as  the  tide  of  time 
will  not  allow  us  to  make  tabernacles  and  dwell  where 
thus  our  Lord  met  us,  memory  delights  to  build  her 
shrines  there,  and  linger  fondly  on  those  consecrated 
hills. 

The  last  clause,  we  would  read,  They  love  thee  sin- 
cerly,  rather  than,  "The  upright  love  thee."*  In  verse 
3,  it  is  said,  the  virgins,  or  the  pure  in  heart,  love  him 
for  the  excellences   of  his  character.      Here,  the  same 

*  Following  the  Latin  Vulgate,  the  English  translators  have  thus 
rendered  this  clause.  The  version  here  given  is  more  correct.  Some- 
thing must  be  supplied  in  the  Hebrew,  in  order  to  make  out  the  sense 
in  the  English  version.  In  Ps.  lxxv.  3,  the  same  word  here  translated 
"the  upright,"  is  rendered  "uprightly."     There  is  no  reason  why  it 


CHAPTER  I.  5.  145 

persons  are  'said  to  love  him  with  sincerity,  with  a  love 
they  have  good  reason  to  indulge — a  love  pure,  deep, 
and  intense,  separated  from  all  interested  motives,  and 
stronger  for  being  thus  pure.  These  words  are  the  nat- 
ural expression  of  a  heart  occupied  with  such  love.  And 
when  our  precious  Lord  has  drawn  us  by  his  grace,  so 
that  the  soul  rises  towards  him  with  the  energy  of  eagles' 
wings;  when  he  has  taken  us  apart  into  chambers  filled 
with  visions  more  glorious  than  those  had  by  Moses  in 
the  mount,  where  he  saw  the  God  of  Israel,  and  under 
his  feet  as  it  were  a  paved  work  of  a  sapphire  stone,  and 
aa  it  were  the  body  of  heaven  in  its  clearness;  then, 
how  deep,  how  reasonable,  how  sincere  is  felt  our  love ! 
As  Satan  accused  Job  of  serving  God  from  selfish 
motives,  and  as  a  bad  man  will  not  admit  that  others  can 
be  actuated  by  pure,  disinterested  principle;  wre  feel, 
on  the  other  hand,  that,  like  ourselves,  our  brethren  are 
controlled  by  simplicity  and  godly  sincerity  in  their 
devotion  and  love  to  Jesus. 

Ver.  5. — T  am  black,  but  comely,  0  ye  daughters  of  Jerusalem,  as  the 
teuts  of  Kedar,  as  the  curtains  of  Solomon. 

Received  in  these  tents  with  royal  magnificence,  and 
seeing  around  her  a  company  of  female  attendants  on  the 
king,  here  called  the  daughters  of  Jerusalem,  the  spouse 
notices  the  contrast  between  the  freshness  of  their  com- 
plexion, always  shielded  at  home  from  exposure,  and  her 
own  dusky  hue,  contracted  from  being  abroad  under  the 

should  not  be  thus  rendered  here.  With  the  Hebrew  word  used  adver- 
bially, rather  than  as  a  substantive,  the  connection  of  the  clause  with 
the  foregoing  part  of  the  verse  is  obvious;  and  the  meaning  is,  They, 
that  is,  the  virgins,  love  thee  sincerely.  The  import  of  the  words  then 
is,  that  they  who  love  Jesus,  love  him  sincerely,  with  an  affection 
lawful,  deep,  and  pure. 


146  COMMENTARY. 

scorching  sun;  she  accordingly  expresses  her  feelings  by 
saying  that  though  dark,  she  was  beautiful,  and  illus- 
trates her  meaning  by  a  comparison  drawn  naturally 
from  the  surrounding  encampment.  Even  now  the  Arabs 
generally  make  use  of  tents  covered  with  black  hair- 
cloth ;  those  of  Kedar  especially  are  thus  covered,  and 
being  generally  low  and  of  flat  appearance,  cause  a  camp 
of  such  tents  at  a  distance,  to  look  like  a  number  of  black 
spots.  The  curtains  of  Solomon  are  here  most  probably 
put  for  a  splendid  state-tent  of  that  monarch,  something 
like  those  even  yet  known  among  oriental  monarchs. 
"  History  has  recorded,  that  at  the  famous  marriage  feast 
held  by  Tamerlane  at  Ranighul,  the  royal  tents  were 
gilded,  and  adorned  with  precious  stones.  Each  tent  had 
twelve  columns  of  silver,  inlaid  with  gold;  the  outside 
was  scarlet  and  seven  other  colours,  and  the  inside  was 
lined  with  satin  of  all  colours.  The  curtains  were  of 
velvet  and  the  ropes  of  silk.  At  the  encampment  of  the 
same  conqueror  in  the  plain  of  Ourtaupa,  the  pavilions 
were  richly  ornamented,  and  hung  with  curtains  of  bro- 
cade covered  with  golden  flowers.  At  other  times,  Ave 
read  of  tents  'covered  with  tartaries  full  nobly:'  and  ;it 
the  great  encampment  at  Minecgheul  the  tent  of  Timor 
himself  was  under  a  canopy  supported  by  forty  pillars, 
and  was  as  spacious  as  a  palace.  In  the  middle  of  it  was 
a  throne,  so  ornamented  with  precious  stones  that  it 
resembled  a  sun.  The  contrast  between  such  glorious 
pavilions  as  these,  and  the  sombre  tents  of  the  pastoral 
tribes,  is  great  indeed."* 

Love  and  communion  with  Jesus  is  the  means  of  im- 
parting to  us  a  more  correct  knowledge  of  ourselves — "I 
am  black,  but  comely,  0  ye  daughters  of  Jerusalem." 

*  Kitto's  Daily  Bible  Readings,  on  the  Song.     See  notes  on  ver.  4. 


CHAPTER  I.  5.  147 

The  daughters  of  Jerusalem  mentioned  in  Luke  xxiii.  28, 
were  the  native  women  of  Jerusalem  ;  and  by  these  words 
are  here  meant  those  companions  of  the  spouse,  the  saint, 
in  the  spiritual  Jerusalem,  with  whom  we,  though  strangers 
and  foreigners,  are  brought  into  association  by  conver- 
sion. To  these  pious  brethren  are  these  words  addressed, 
as  those  who  love  the  Lord  speak  often  to  one  another, 
and  the  Lord  hearkens  and  hears.  Mai.  iii.  16.  The 
spouse  was  aware  of  her  deficiency  in  point  of  beauty, 
and  was  yet  conscious  of  an  excellence  that  had  been 
imparted  to  her.  There  is  no  correct  knowledge  of  our 
nature,  without  the  prior  knowledge  of  Christ.  The 
maxim  of  the  ancient  sage,  "Know  thyself,"  was  an 
impossibility  without  the  gospel  and  the  Holy  Spirit. 
Man  may  feel  the  want  of  things,  without  being  able  to 
attain  the  knowledge  for  relieving  such  want.  The  un- 
pretending disclosures  in  the  Scriptures  give  a  deeper 
view  into  the  nature  of  man,  than  all  the  philosophy  of 
all  ages.  They  give  us  all  the  knowledge  of  our  nature 
now  necessary,  and  lead  to  the  Holy  Spirit  as  the  means 
of  enlightening  the  mind.  Our  condition  by  nature  is 
one  of  atheism,  Eph.  ii.  12,  without  God  as  well  as  with- 
out Christ.  Atheism  is  well  defined,  "  an  invincible 
ingnorance,  fancying  itself  the  highest  knowledge;"* 
it  might  be  added,  an  ignorance  of  self,  originating  in 
ignorance  of  God.  The  spring  of  our  being  is  in  God; 
in  him  is  the  source  of  our  knowledge  no  less  than  our 
pleasures.  In  the  study  of  every  science  or  subject, 
there  arc  elementary  truths  which  cannot  be  disregarded 
without  affecting  all  our  subsequent  investigations  with 
more  or  less  error.  The  first  principles  of  the  knowledge 
of  ourselves,  for  which  metaphysics  is  but  another  name, 

*  Plato  against  the  Atheists.     The  Laws,  book  x.  1. 


148  COMMENTARY. 

are  found  in  the  Scriptures,  must  be  studied  at  the  feet 
of  Jesus,  and  can  be  read  only  in  the  light  diffused  by  the 
Holy  Spirit.  Such  branches  as  mathematics  and  physics 
may  be  pursued  without  any  material  tendency  to  error, 
arising  from  want  of  religious  knowledge;  the  meta- 
physician must,  however,  begin  by  being  a  pious  man. 
The  fine  theories  woven  by  the  most  acute  minds  and 
dignified  as  transcendentalism,  show  the  importance  of 
building  all  such  structures  on  the  foundation  of  the 
apostles  and  prophets,  with  Jesus  Christ  as  the  corner- 
stone. 

The  Holy  Spirit  does  not  give  us  distorted  views  of 
our  nature,  but  shows  that  nature  as  it  is;  its  deficiencies 
and  its  virtues.  Like  the  dark  tents  of  Kedar,  a  wander- 
ing tribe  of  the  desert  descended  from  the  second  son  of 
Ishmael,  the  spouse  was  of  a  swarthy  colour;  the  original 
beauty  of  the  human  soul  has  been  thus  clouded  and 
blackened  by  sin,  yet  through  grace,  there  is  gathering 
around  it  a  drapery  of  holy  virtues,  beautiful  as  the  cur- 
tains adorning  the  pavilion  of  Solomon.  1  Kings  x.  28 ; 
Ezek.  xxvii.  7.  While  our  earthly  house  of  this  taber- 
nacle is,  without,  black  as  the  tents  of  Kedar,  uncomely 
to  mortal  eyes;  the  redeemed  soul,  the  king's  daughter, 
is  all  glorious  within,  as  there  adorned  with  curtains  of 
pious  graces,  wrought  in  heaven  by  a  greater  than  Solo- 
mon, and  hung  around  the  sanctuary  of  this  spiritual 
temple  by  the  hands  of  angels  under  the  eye  of  God  the 
Spirit.  The  beauty  and  glory  of  the  believer  are  now 
very  much  hidden  from  the  world.  Our  life  is  a  hidden 
life.  There  is  a  fulness  of  "glory  which  shall  be  revealed 
in  us"  at  "the  manifestation  of  the  sons  of  God."  Horn, 
viii.  10.  When  the  apostle,  speaking  of  heaven,  says,  "I 
saw  no  temple  therein,"  Rev.  x.xi.  '22,  lie  would  intimate 
that  the  outer  covering  of  the  tabernacle,  with  its  golden 


CHAPTER  I.  5.  149 

walls  and  all  its  costly  appendages,  had  fallen  away, 
that  nothing  had  been  left  but  the  holy  of  holies, 
with  the  cloud  of  glory,  and  this  holy  place  had  been 
expanded  into  the  dimensions  of  the  paradise  of  God: 
thus  when  Christ,  who  is  our  life,  shall  appear,  Ave 
also  shall  appear  with  him  in  glory;  the  secrets  of 
all  hearts  shall  be  revealed;  the  image  of  Christ  within 
us  the  hope  of  glory,  shall  be  manifested;  our  earthly 
house  of  this  tabernacle  shall  be  dissolved,  and  the 
soul  emerge  from  it  like  the  most  holy  place  of  the 
heavenly  sanctuary,  pure,  spiritual,  luminous  with  the 
divine  glory.  Of  the  existence  of  holy  graces  within  us, 
we  cannot  be  unconscious,  if  we  are  the  sons  of  God  ;  yet 
will  we  be  painfully  sensible  of  our  depravity  and  corrup- 
tion. Humility  consists  in  a  true  knowledge  of  our 
character,  without  being  insensible  of  what  grace  has 
done  for  us,  while  aware  of  our  extreme  unworthiness. 
How  useless  and  unnecessary  w.ould  it  have  been  to  put 
such  fine  and  costly  curtains  on  the  outside  for  the  cover- 
ing of  a  tent  exposed  to  the  sun,  wind,  and  rain.  The 
tabernacle  was  covered  with  coarse  skins;  the  costly  vail 
was  within,  screened  from  the  eyes  of  the  multitude;  so 
the  beauteous,  transparent  drapery  of  holiness,  which  the 
Spirit  of  God  is  hanging  around  the  soul,  is  within,  con- 
cealed from  the  gaze  of  the  world,  while  the  outer  cover- 
ing of  this  habitation  of  God  through  the  Spirit,  Eph. 
ii.  22,  is  the  coarse  fabric  of  this  dark  and  weather-beaten 
body.  The  crystal  palace  reared  in  London  has  been 
justly  the  admiration  of  the  world;  like  it,  there  has  been 
nothing  seen  in  any  age;  an  unlettered  savage  could 
hardly  be  made  to  understand  how  a  building  could  lie 
formed  so  beautiful,  so  transparent,  and  how  there  could 
be  gathered  in  it  such  choice  products  of  skill,  into  the 
beauties  of  which  even  kings  and  nobles  naturally  desire 


150  COMMENTARY. 

to  look.  In  the  heavenly  Jerusalem  will  be  reared  a 
spiritual  palace  which  shall  be  the  admiration  and  orna- 
ment of  that  world  of  light  and  glory;  nothing  will  there 
be  known  more  splendid;  it  will  rise  on  those  heavenly 
hills  a  new  and  astonishing  creation,  of  materials  clearer 
and  more  beautiful  than  a  fabric  of  glass  and  gold, 
open  on  every  side  to  the  rays  of  the  Sun  of  Righteous- 
ness, stored  with  those  choice  products  of  the  Holy 
Spirit's  wisdom  and  power,  the  graces  of  the  sanctified 
heart — into  which  things  the  angels  desire  to  look.  That 
crystal  palace  is  the  redeemed  Church ;  even  a  more 
glorious  temple  is  every  sanctified  soul. 

Ver.  6. — Look  not  upon  me,  because  I  am  black,  because  the  sun  hath 
looked  upon  me:  my  mother's  children  were  angry  with  me;  they 
made  me  the  keeper  of  the  vineyards;  but  mine  own  vineyard  have 
I  not  kept. 

Having  acknowledged  the  whole  truth  concerning  her- 
self, dark  but  comely,  the  spouse  seems  here  to  say,  that 
she  was  not  worthy  of  the  high  regard  with  which  the 
daughters  of  Jerusalem  beheld  her;  for  she  was  of  a 
tanned  or  swarthy  colour,  and  this  had  been  caused  by 
exposure  to  the  sun,  in  the  discharge  of  menial  services, 
to  which  she  had  been  compelled  by  her  kindred.*  She 
shrinks  from  their  admiration,  by  a  consciousness  of 
unworthiness.  She  had  beauty,  as  travellers  even  now 
speak  of  Arab  women  met  with  in  Syria,  who,  though 
swarthy,  have   good   features.     Zenobia,  the  celebrated 

*  D'Arvieux  observes  of  the  Arabs  of  the  Holy  Land,  that  though  the 
ordinary  women  are  extremely  tawny,  yet  the  princesses  are  not  so,  but 
of  a  very  fair  complexion,  being  always  kept  from  the  sun.  Shaw 
made  a  like  observation  as  to  the  women  of  Barbary.  Thevcnot  states 
that  when  he  travelled  into  Mesopotamia,  though  he  wore  on  his  head  a 
gn>at  black  handkerchief,  like  a  woman's  hood,  which  sort  of  handker- 
chiefs the  Turks  commonly  use  upon  the  road,  yet  his  forehead  was 
scorched  many  times,  and  his  hands  continually. 


CHAPTER   I.  G.  151 

queen  of  Palmyra,  is  described  by  historians  as  a  woman 
of  remarkable  beauty,  possessing  a  dark  brown  complex- 
ion, eyes  black,  sparkling,  and  of  an  uncommon  fire,  a 
countenance  highly  animated  and  sprightly,  a  person  sur- 
passingly graceful  and  genteel,  with  teeth  white  as  pearl, 
and  a  voice  strong  and  musical.  But  though  thus  beau- 
tiful, the  spouse  does  not  encourage  them  to  admire  her 
for  her  beauty;  she  rather  entreats  them  to  turn  away 
from  her  their  gaze,  because  she  felt  that  over  her  beauty 
had  been  thrown  a  shade. 

Communion  with  Jesus  leads  the  soul  enjoying  it  to 
shrink  from  courting  the  attention  and  admiration  of 
men,  even  of  our  fellow  Christians:  "Look  not  upon  me, 
because  I  am  black."  The  desire  of  applause  is  deeply 
rooted  in  the  natural  heart,  and  is  as  universal  and  strong 
as  the  love  of  gold.  Pursuit  of  this  seems  the  business 
for  which  many  irreligious  persons  are  living.  From  the 
frail  beauty  fluttering  in  the  ball-room,  to  the  politician 
with  his  wily  schemes,  and  the  soldier  seeking  "the 
bubble  reputation  at  the  cannon's  mouth" — all  are  trying 
to  push  themselves  into  notoriety,  and  their  feeling, 
though  policy  keeps  it  unuttered,  is,  Look  on  me,  see  how 
worthy  I  am  of  admiration. 

"Fame  is  the  spur  that  the  clear  spirit  cloth  raise, — 
That  last  infirmity  of  noble  minds, — 
To  scorn  delights,  and  live  laborious  days."* 

This  principle,  springing  from  vanity,  is  seen  in  weak 
minds  no  less  than  in  the  highest  genius,  in  poor  as  well 
as  in  rich,  in  the  obscure  no  less  than  in  the  most  exalted. 
Hard  is  it  for  the  believer  to  get  this  propensity  eradi- 
cated; and  often  does  it  injure,  even  destroy,  the  ambas- 
sador of  Christ.  Grace  crucifies  us  to  the  world,  makes 
us  see  through   the  speciousness  of  "the   things  of  the 

*  Milton's  Lycidas. 


152  COMMENTARY. 

world,"  abates  our  desire  for  them,  and  absorbs  the  soul 
in  a  passion  for  the  honour  that  is  from  God.  It  makes 
us  see  our  vileness  and  weakness,  so  as  to  feel  unworthy 
of  any  commendation,  and  realize  how  dangerous  is 
praise  to  the  good  of  the  soul.  Hence  those  whom  Jesus 
loves  are  often  subjected  to  humiliation  and  mortification 
from  the  world,  for  training  them  to  a  renunciation  of 
the  pride  which  is  the  root  of  ambition,  and  for  obliging 
them  to  cultivate  lowliness  of  heart.  So  far  from  seek- 
ing worldly  honour  and  applause,  He  who  is  our  example, 
when  he  perceived  that  they  would  come  and  take  him 
by  force  to  make  him  a  king,  departed  again  into  a 
mountain  himself  alone.  John  vi.  15.  In  Ps.  cxxi.  5, 
"The  Lord  is  thy  shade  upon  thy  right  hand;  the  sun 
shall  not  smite  thee  by  day,  nor  the  moon  by  night;  the 
Lord  shall  preserve  thee  from  all  evil,  he  shall  preserve 
thy  soul ;"  the  sun  is  represented  as  the  source  of  the 
evils  from  which  we  need  to  be  screened,  and  Jehovah  as 
our  protection  and  shade.  Thus  the  words  "the  sun 
hath  looked  upon  me,"  express  the  cause  of  this  injury 
to  the  beauty  once  natural  to  the  soul,  the  withering  and 
darkening  effects  of  sin,  of  the  divine  justice  blazing  forth 
towards  us  as  a  consuming  fire.  This  sense  of  inward 
depravity,  of  the  hateful  effects  of  sin  on  the  heart,  better 
known  to  ourselves  than  any  others  through  the  illumina- 
tion of  the  Spirit,  makes  us  shrink  from  tne  applause  of 
men,  and  feel  unworthy  of  the  favour  <of  God.  Far 
from  the  desire  of  climbing  to  the  conspicuous  eminence 
of  worldly  fame,  we  seek  to  withdraw  inl  quietness  to 
the  calm  retreats  found  in  the  "shadow,  of  the  great 
Rock  in  a  weary  land."  With  Moses,  vvc  prefer  the 
solitude  of  Horcb  to  the  splendour  of  the  court  of  Egypt. 
The  cause  of  the  comeliness  or  beauty  of  .the  soul  is  not 
noticed  in  this    verse,   as   it  springs  so  evidently  from 


CHAPTER    I.  6.  153 

communion  with  our  Lord,  "in  his  chambers,"  at  the 
throne  of  grace,  where  "we  all  with  open  face  beholding 
as  in  a  glass  the  glory  of  the  Lord,  are  changed  into  the 
same  image  from  glory  to  glory,  even  as  by  the  Spirit  of 
the  Lord." 

Love  to  the  Lord  Jesus,  special  tokens  of  his  favour, 
meekness,  and  lowliness  of  heart,  are  no  security  against 
hatred  and  ill-treatment  from  the  world,  and  even  from 
followers  of  Christ.  Such  was  the  case  of  Jesus  on 
earth;  we  must  expect  the  same.  "My  mother's  child- 
ren were  angry  with  me,*  they  made  me  the  keeper  of 
the  vineyards."f  This  was  a  work  laborious  and  menial. 
Those  whom  Nebuzaraclan  left  for  vine-dressers  and 
husbandmen  were  the  poor  of  the  land.  2  Kings  xxv.  12. 
The  bless-ings  promised  to  his  people  by  the  coming  of 
the  Messiah,  are  represented  by  freedom  from  this  ser- 
vice. "The  sons  of  the  alien  shall  be  your  ploughmen 
and  your  vinedressers."  Isa.  Ixi.  5.  Well  is  it  that  the 
saints  have  been  made  to  feel  that  the  Saviour's  kino-- 
dom  is  not  of  this  world.  Temporal  power  is  as  prone 
to  ruin  the  Church,  as  riches  and  ease  are  to  ruin  indi- 
vidual Christians.     Feeling  the  uncongenial  and  hostile 

*  "In  the  East,  the  husband  is  a  stern  and  unfeeling  despot;  his 
harem,  a  group  of  trembling  slaves.  The  children  espouse  with  ardour. 
unknown  to  those  who  are  placed  in  other  circumstances,  the  cause  of 
their  own  mother,  while  they  regard  their  common  father  with  indif- 
ference or  terror.  It  greatly  aggravated  the  affliction  of  David,  that 
he  had  become  an  alien  to  his  mother's  children,  Ps.  lxix.  8;  the 
enmity  of  his  brethren,  the  relations  of  his  father's  other  wives,  or  his 
more  distant  relatives,  gave  him  less  concern."— Stackkouse'a  History 
of  the  Bible,  book  viii.  chap.  4. 

t  "Great  care  was  taken   to  preserve   the   clusters  of  the  vine  from 
the  intrusion  of  birds ;  and  boys  were  constantly  employed,  about  the 
season  of  the  vintage,  to  frighten  them  with  a  sling  and'  the  sound  of 
the  voice." — Wilkinson's  Ancient  Egyptians,  vol.  ii.  149. 
14 


154  COMMENTARY. 

spirit  of  the  world,  the  young  believer  fondly  trusts  to 
find  among  his  fellow  Christians  the  sanctuary  of  a 
brotherhood,  unclouded  by  envy,  undisturbed  by  a  jar. 
Experience  shows  how  fallacious  was  his  expectation. 
The  remains  of  corruption  in  the  hearts  of  good  men 
prove  elements  of  dissension,  discord,  and  collision. 
The  love  of  power,  desire  of  prominence,  jealousy  of 
rivals  in  ability  and  influence,  frequently  excite  to  efforts 
for  keeping  down  brethren  whose  offence  is  that  they  are 
apparently  superior  in  learning,  piety,  or  usefulness. 
"Whence  come  wTars  and  fightings  among  you?  come 
they  not  hence,  even  of  your  lusts?"  Jas.  iv.  1.  While 
sanctification  remains  imperfect,  these  tendencies  to  dis- 
cord will  more  or  less  frequently  rise  above  the  control 
of  grace,  as  well  as  surmount  the  influenee  of  natural 
affection.  Members  of  irreligious  families  are  yet  ex- 
posed to  persecution  on  becoming  pious;  and  the  believer 
often  finds  a  man's  foes  are  they  of  his  own  household 
of  faith.  The  same  unhallowed  principle,  not  yet 
entirely  uprooted  by  grace,  is  the  cause  of  the  ill  treat- 
ment and  ill  feeling  received  by  the  humble  saint  from 
the  wicked  world,  from  other  religious  denominations, 
and  from  members  of  the  same  church.  How  common  for 
different  sects,  even  of  evangelical  Christians,  to  endea- 
vour to  injure,  if  not  destroy,  each  other's  influence,  when 
their  energies  combined  against  the  enemies  of  all  reli- 
gion, would  produce  little  enough  impression;  when  there 
is  more  than  a  sufficiency  for  them  all  to  do  in  converting 
the  world;  and  when  each  is  designed  by  the  Head  of 
the  Church  to  exert  an  influence,  and  occupy  a  position 
the  other  is  not  adapted  to  fill.  The  spirit  of  detraction 
and  selfishness,  so  rife  in  the  world,  will  never  be  entirely 
banished  from  the  Church,  till  we  reach  the  spirits  of 
just  men  made  perfect.     Among  those  of  the  same  sect, 


C  II  A  P  T  E  11    I.  0.  155 

how  common  for  such  as  live  near  to  Christ  to  be  envied, 
maligned,  and  ill  treated  by  their  brethren.  Speaking 
to  him  that  is  poor  and  of  a  contrite  spirit,  and  trem- 
bleth  at  his  word,  the  Holy  Spirit  says:  "Your  brethren 
that  hated  you,  that  cast  you  out  for  my  name's  sake, 
said,  Let  the  Lord  be  glorified:  but  he  shall  appear  to 
your  joy,  and  they  shall  be  ashamed."  Isa.  lxvi.  5.  In 
his  last  affecting  address  to  them,  Jesus  insists  strongly 
on  his  disciples  loving  one  another,  because,  among  other 
reasons  therefor,  they  would  be  hated  by  the  world, 
John  xv.  17;  and  though  the  intolerance  among  rival 
sects,  and  the  envy  often  apparent  in  Christian  brethren, 
may  be  "overruled  for  good,  just  as  other  sin  may  be, 
Ps.  lxxvi.  10,  those  show  themselves  to  have  departed 
most  from  the  temper  of  the  world,  and  come  nearest  to 
Jesus,  who  strive  not  to  pull  down  others,  but  cultivate 
love  to  Christ's  people  wherever  found,  manifesting  kind- 
ness and  forbearance  towards  the  persecuting  spirit  yet 
hanging  around  them,  as  well  as  towards  the  malice  of 
the  impenitent. 

The  soul  thus  blessed  with  Jesus'  love,  feels  and  con- 
fesses its  omissions,  short-comings,  and  neglect  of  duty; 
"my  own  vineyard  have  I  not  kept."  A  sense  of 
unworthiness  increases  with  growth  in  grace.  As  ad- 
vancement in  learning  makes  us  more  sensible  how  little 
we  know,  so  the  more  we  increase  in  Christian  activity, 
the  more  active  do  we  wish  to  be,  and  the  more  painfully 
are  we  conscious  of  deficiencies.  No  man  feels  so  acutely 
how  far  he  falls  below  the  full  measure  of  holy  duties, 
pious  zeal,  and  heavenly  love,  as  he  who  is  growing  up 
nearest  to  the  stature  of  a  perfect  one  in  Christ.  He 
who  has  done  most  for  the  Redeemer  feels  himself  to  have 
done  least.  Our  obligations  to  Jesus  are  seen  to  be  so 
great,  love    to  him    would    so    constrain    us,    that   after 


156  COMMENTARY. 

stretching  our  powers  to  the  utmost,  we  are  ready  to  weep 
that  we  do  no  more.  Though  the  trust  committed  to  us 
lias  been  kept,  we  are  humbled  with  the  consciousness 
that  in  many  respects  it  might  have  been  kept  -with 
greater  faithfulness.  Duties  have  been  neglected,  oppor- 
tunities of  usefulness  misimproved,  watchfulness  un- 
heeded, prayer  offered  with  coldness,  temptation  tampered 
with,  self-denial  too  little  exercised,  everything,  indeed, 
however  laborious  our  piety,  bearing  traces  of  the 
imperfection  inseparable  from  earth,  and  filling  us  with 
deep  humiliation.  With  contrition  and  tears,  we  ac- 
quiesce in  the  Avords  of  Jesus,  "When  ye  shall  have  done 
all  those  things  which  are  commanded  you,  say,  We  are 
unprofitable  servants."  Luke  xvii.  10.  The  moral  man 
will  look  with  complacency  on  some  trifling  deeds  done 
for  religion,  thinking  he  is  conferring  an  honour  on 
Christ,  and  is  showing  a  praiseworthy  condescension  in 
such  a  work  of  supererogation:  our  feeling  is,  "in  many 
things  we  come  short  all."  Many  duties  have  been 
crowded  out  of  place  by  selfish  desires;  and  with  those 
which  have  been  done  are  mingled  many  imperfections, 
and  much  of  an  improper  spirit.  Sensible  of  these 
things,  we  feel  the  uprightness  of  God  in  his  chastise- 
ments, even  when  from  the  hands  of  brethren,  rather 
than  of  the  wicked;  and  instead  of  fretting  against  our 
Father  in  heaven,  or  complaining  of  those  who  misuse 
and  oppress,  we  find  in  our  own  unworthiness  more  than 
sufficient  reason  for  all  these  ills,  and  are  filled  with 
wonder  that  our  blessings  are  yet  so  numerous,  and  our 
sorrows  so  few,  that  while  we  deserve  a  sea  of  troubles, 
God  has  sent  only  a  surge.  Grace  makes  the  believer 
feel  painfully  how  much  more  closely  he  might  have 
walked  with  God,  how  much  more  his  privileges  might 
have  been  improved. 


CHAPTER    I.  7.  157 

Ver.  7. — Tell  nic,  0  thou  whom  my  soul  loveth,  where  thou  feedest, 
where  thou  makest  thy  Hock  to  rest  at  noon:  for  why  should  I  be 
as  one  that  turneth  aside  by  the  flocks  of  thy  companions? 

For  carrying  out  the  design  of  the  allegory,  this  regal 
encampment  is  here  represented  as  moving  from  place  to 
place,  in  search  of  green  pastures,  cooling  shades,  and 
still  waters,  under  the  guidance  of  their  shepherd-king. 
The  spouse  having  heen  received  so  kindly  and  feeling 
increased  ardour  of  affection,  wishes  to  follow  the  beloved, 
not  merely  as  one  among  the  mixed  multitude,  but  enjoy- 
ing, as  she  had  already,  the  pleasure  of  his  pavilion  and 
society.* 

The  first  burst  of  desire  from  the  pious  heart  is  for  the 
fulness  of  the  Holy  Spirit,  as  in  verse  2 ;  this  creates  the 

*  /"It  would  be  difficult  to  describe  the  appearance  of  a  large  tribe, 
like  that  we  now  met,  when  migrating  to  new  pastures.  We  found 
ourselves  in  the  midst  of  wide-spreading  flocks  of  sheep  and  camels. 
As  far  as  the  eye  could  reach,  to  the  right,  to  the  left,  and  in  front, 
still  the  same  moving  crowd.  Long  lines  of  asses  and  bullocks  laden 
with  black  tents  and  variegated  carpets;  boys  driving  flocks  of  lambs; 
horsemen  armed  with  their  long  tufted  spears,  scouring  the  plain  on 
their  fleet  mares;  riders  urging  their  dromedaries  with  their  short 
hooked  sticks,  and  leading  their  high-bred  steeds  by  the  halter;  colts 
galloping  among  the  throng;  high-born  ladies  seated  in  the  centre  of 
huge  wings,  which  extended  like  those  of  a  butterfly  from  each  side  of 
the  camel's  hump,  and  are  no  less  gaudy  and  variegated.  Such  was 
the  motley  crowd  through  which  we  had  to  wend  our  way  for  several 
hours.  When  we  reached  the  encampment,  our  horses,  as  well  as  our- 
selves, were  exhausted  by  the  heat  of  the  sun,  and  the  length  of  the 
day's  journey.  The  tents  were  pitched  on  a  broad  lawn  in  a  deep 
ravine ;  they  were  scattered  in  every  direction,  and  amongst  them  rose 
the  white  pavilions  of  the  Turkish  irregular  cavalry." — LayarrVs 
Nineveh,  vol.  i.  91.  "Looking  to  the  east,  flocks  and  herds  were  seen 
spreading  through  the  undulating  valleys.  In  one  place,  we  saw  many 
of  them  gathered  together  under  a  shady  tree,  waiting  till  the  excessive 
heat  of  noon  should  be  abated.  At  other  times,  the  shepherds  gather 
the  flocks  beside  a  well,  as  we  afterwards  saw  at  Lebonah,  where  many 
hundreds  were  lying  down  around  the  well's  mouth." — Mission  of 
Inquiry  to  the  Jews,  p.  109. 

14* 


1,38  COMMENTARY. 

anxious  wish  to  run  after  Jesu3,  ver.  4;  and  this  feeling 
receives  its  gratification  in  being  brought  to  intimate 
communion  with  our  Lord,  ver.  4.  The  soul  thus  blessed 
desires  to  follow  Jesus  whithersoever  he  goeth,  Rev. 
xiv.  4;  John  x.  27;  and  when  this  Shepherd-king  goes 
abroad  to  take  charge  of  his  flock,  we  would  go  with  him, 
anxious  to  be  with  him  in  difficulty,  fatigue,  and  danger, 
no  less  than  amid  the  luxuries  of  his  palace.  The  for- 
malist and  lukewarm  have  their  view  occupied  with  the 
difficulties  and  self-denial  likely  to  be  encountered;  the 
spiritual  Christian  has  his  attention  so  engrossed  with  the 
loveliness  of  Christ,  as  to  overlook,  or  encounter  with 
alacrity,  all  obstructions  in  reaching  the  presence  of  his 
Lord. 

This  results  from  the  intensity  and  energy  of  his  love — 

a  love  such  that  his  whole  soul  seems  melted  down  into 

this  one  affection,  and  its  delighted  expression  is,  "  0  thou 

whom  my  soul  loveth."     When  love  to  Jesus  is  compared 

with  love  felt  for  anything  that  may  be  a  man's  ruling 

passion,  such  as  the  love  of  fame,  of  power,  of  money,  we 

are  far  from  doing  it  justice.     These  are  strong;  but  far 

stronger  is  love  to  Jesus.     In  these  cases  there  is  but  one 

solitary  thing,  and  that  an  inferior  one,  to  satisfy  all  the 

cravings  of  all  the  powers  of  the  soul ;  the  one  propensity 

is  only  partially  satisfied,  and  the  other  affections  are  still 

more  restless.     But  in  Christ,  love  taking  the  lead,  as  its 

most  exalted  exercise  is  in  cleaving  to  an  object  as  far 

above    every  other   as    the   Creator   is   above  the   thing 

created,  all  the  faculties  find  in  him  the  richest  field  for 

activity;  and  the  Holy  Ghost  does  in  the  meantime,  open 

to  us  his  loveliness,  and  brace  up  every  fibre  of  the  soul 

for  beholding,  adoring,   and  loving   him;  so  that  all  our 

energies  are  concentrated  on  this  one  point  of  love  to 

"ist,  and  thus  drawn  to  a  focus,  burn  with  a  heavenly 


CHAPTER    I.  7.  159 

radiance,  a  consuming  fervour.  Love  to  Christ  thus 
becomes  the  strongest  passion  which  can  take  possession 
of  the  soul  of  man.  Husband,  wife,  children,  father, 
mother,  life,  however  fondly  cherished,  are  so  much  less 
loved,  that  in  comparison  with  Jesus  they  may  be  said  to 
be  hat.d.  Matt.  x.  37;  Luke  xiv.  26.  By  the  power  of 
the  Spirit,  who  makes  us  partakers  of  the  divine  nature, 
we  are  through  this  love  so  absorbed  in  Jesus  as  to  be 
one  with  him ;  so  that  as  Christ  thus  dwells  in  our  hearts, 
and  being  thus  rooted  and  grounded  in  love,  we  know  his 
love  which  passeth  knowledge,  we  are  filled  with  all  the 
fulness  of  God,  and  approximate  to  the  feeling  enjoined 
in  the  command,  "Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
strength,  and  with  all  thy  mind."  Luke  x.  27.  With 
what  depth  of  blessedness  does  the  soul  then  look 
earnestly  towards  Jesus,  and  say:  "0  thou  whom  my 
soul  loveth !" 

"Tell  me,  where  thou  fecdest;" — where  thou  dost 
watch  over  thy  flock  as  a  shepherd;— where  I  maybe 
under  thy  care  as  my  shepherd.  The  word  "feed"  in 
this  verse,  as  well  as  in  Isa.  xl.  11,  Rev.  vii.  17,  means  to 
discharge  the  office  of  a  shepherd.  As  in  the  services  of 
the  law,  a  variety  of  sacrifices  and  purifications  was  neces- 
sary, heeause  no  one  type  could  prefigure  everything 
necessary  to  be  known  about  Jesus  Christ  in  the  work  of 
purchasing  redemption;  so,  various  illustrations  are  used 
for  showing  the  different  relations  he  sustains  to  the 
saints,  in  applying  the  benefits  of  his  purchase.  The 
blessedness  of  the  seasons  when  we  are  favoured  with 
delightful  communications  of  the  Holy  Spirit,  is  set  forth 
by  communion  with  the  king  in  his  chambers;  but  as  our 
course  is  long  and  lies  through  difficulties,  trials,  and 
dangers,  wherein  we  are  of  ourselves  helpless  and  need 


;  A  B  Y. 

the  superintending  care  of  an  all-powerful  han-l. 
repre-  .   l'~.  xx:;:.  1:  as  the  Shepherd 

bishop  of  Bonis,  1  Pet  :i.  _  the  chief  Shepherd, 

1  Per.  v.  4 :    as  the  great  Shepherd  of  the  sheep,   Heb. 
xiii.  20.      This  includes  protection,  guidance,  pro- 
for  the  soul,  pastures  and  waters,  and   company  with  our 
Lord.     There  are  places  where  Jesus  may  be  thus  found; 
and  ieep  that  wanders  from  the  shepherd 

benefits,  we  must  be  careful  to  keep  near  him, 
among  his  flock.  He  has  a  variety  of  pastures  into 
which  he  lea  .11  increasing  in  richness  and 

luxuriance,  as  we  draw  nearer  to  the  limits  of  this  wilder- 

uid  the  borders  of  the  promised  land  in  heaven.     A: 

under  L;-  ral  care,  these  green  pastures  and 

still  :  the  spiritual  life   are  found  at  intervals, 

like   the  green   spots   in  the  -lis  of  water  and 

palm-"  *.h  many  a  weary  journey  between;    but  as 

we  draw  nearer  to  heaven,  more  frequent  evidences  are 
met   of  our   approaching    a  better  country;    the     . 

.  and  less  extensive;    the  verdure 

grows  richer,  as  lying  more  nearly  under  the  influence  of 

a  more  refreshing  than  II  -:    until  at  length 

-    ver  into  that  good  land,  where  the  Lamb,  which 

is  in  the  midst  of  the  throne,  shall  feed  us,  and  shall  lead 

:o  livinjr  fountains  of  waters.      In  the  illimitable 
wilderness  around  us.  how  can  we  find  these  prt 

.  without  his  guidance'  If  we  rest  in  greet, 
tures,  it  is  he  that  makes  us  lie  down  there;  if  we  r 
beside  the   still  wate:  :ie   that  leads   us   thither. 

The  world  has  many  alluring  scenes  for  drawing  us  away 
from  Christ ;  but  we  wish  to  come  away  even  from  Leba- 
non and  Dermon.  Song  it.  8,  ;  pt  itself,  and 
Goshen,  for  Horeb,  u  -  it  may  seem,  if  there  we 
:  nd  the  good  Shepherd,  in  the  attr 


/ 


CHAPTER    I.  7.  161 

manifestations  of  his  glory.  Exod.  Hi.  2.  Tell  me — make 
me  to  know  by  the  inward  voice  of  thy  Spirit,  and  by  the 
outward  guiding?  of  thy  providence,  where  and  what  are 
those  situations  and  occupations  in  life,  and  those  seasons 
pen  mere   than   usual   influences    of  the    Holy 

Spirit,  in  which  I  may  dwell,  not  by  my  own  choice,  but 
:ine  appointment,  and  there   enjoy  unceasing   thy 
gracious  presence  and  thy  shepherd-care. 

••Where  thou  makest  thv  flock  to  rest  at  noon."*     At 

■ 

noon,  they  led  their  flocks  a.-ide  into  the  shade,  and  by 
wells  or  streams,  that  they  might  be  sheltered  from  the 
oppressive  heat,  and  enjoy  the  refreshment  of  cool  w;. 
Gen.  xxix.  7.  "They  shall  feed  in  the  ways,  and  their 
pastures  shall  be  in  all  high  places.  They  shall  not 
hunger  nor  thirst;  neither  shall  the  heat  nor  sun  smite 

*  ''Tis  raging  noon;  and,  vertical,  the  sun 
the  head  direct  his  forceful 
me,  ye  shades!  ye  bowery  thickets,  hail! 
Around  th'  adjoining  brook  that  purls  along 
The  Tocal  grove,  now  jutting  o"er  a  rock, 

■v  scarcely  moving  through  a  reedy  pool, 
Now  starting  to  a  sudden  stream,  and  now 
Gently  diffused  into  a  limpid  plain; 

:ous  group  the  herds  and  flocks  comj 

—  Thompson' '»  Summer. 
"We  might  further  mention  in  illustration  the  Culei  of  Virgil,  ver.  110. 
"Now  at  the  shepherd's  call,  the  kids  once  more 
k  the  deep  shade,  their  devious  rambles  o'er, 
Where  murmuring  waters  wash  th"  o'erhanging  moss 
And  lim]  ng  the  blue-tin.: 

le  from  his  mid-  the  sunbeams  beat, 

shades  the  shepherd  and  his  flock  retreat." 

'leorg.  iii.  331. 
ien  noon-tide  flames,  down  cool  sequestered  glades, 

where  some  giant  oak  the  dell 
where  the  gloom  of  many  an  ilex  throws 
The  sacred  dai  .  5e." 


162  COMMENTARY. 

them:  for  he  that  hath  mercy  on  them  shall  lead  them, 
even  by  the  springs  of  water  shall  he  guide  them."  Isa. 
xlix.  10,  Ezek.  xxxiv.  13.  The  day  has  not  more 
certainly  its  noon,  a  time  -when  in  the  East  all  are  glad  to 
seek  repose  in  the  shade,  by  springs,  to  slake  their 
consuming  thirst,  than  has  the  life  of  the  believer  its 
period  of  trial  and  sorrow.  In  following  our  Lord,  we 
must  expect  not  only  to  enjoy  seasons  when  everything  in 
the  spiritual  life  is  calm,  dewy,  and  refreshing,  like  the 
morning;  but  also  to  encounter  times  when  all  things 
conspire  to  weary,  discourage,  and  exhaust  the  spirit 
with  the  withering  power  of  an  oriental  noon.  But  there 
are  at  such  times,  wells  and  fountains  in  this  wilderness, 
like  these  which  were  concealed  in  the  desert,  and  to 
which  the  wearied  hosts  of  Israel  were  led  by  "the  Shep- 
herd of  his  flock."  They  are  known  to  our  good  Shep- 
herd, aftd  he  will  so  guide  us,  that,  like  Jesus,  wearied 
with  his  journey,  and  sitting  on  Jacob's  well  at  noon, 
John  iv.  6,  we  may,  when  worn  with  the  difficulties  of  our 
pilgrimage,  sit  there,  and  drink,  and  with  joy  draw  water 
out  of  the  wells  of  salvation.  There  is  an  "hour  of 
temptation,"  Rev.  iii.  10,  and  an  hour  of  affliction. 
These  are  sure  to  follow  any  remarkable  communication 
of  grace  to  us.  It  was  directly  after  the  baptism  of  the 
Holy  Spirit,  that  Jesus  was  tempted  by  the  devil.  In 
all  these  times,  when  the  soul  is  ready  to  wither  under 
the  power  of  trials  and  sorrows,  Jesus  has  provided  "a 
tabernacle  for  a  shadow  in  the  day-time  from  the  heat." 
Isa.  iv.  5.  To  this  refuge  will  he  lead  his  chosen  ones; 
and  there,  in  time  of  trouble,  he  will  hide  us  in  his 
pavilion,  in  the  secret  of  his  tabernacle  will  he  hide  us. 
Wearied  with  the  assaults  of  Satan;  worn  with  toil; 
oppressed  with  grief;  with  the  cherished  objects  that 
requited  our  affection,  gone  by  death;    and  those  from 


C  II  A  P  T  E  R    I.  7.  1G3 

whom  we  have  a  right  to  expect  better  things,  treating  us 
with  neglect,  ingratitude,  and  scorn,  how  anxiously  does 
the  soul,  feeling  there  is  but  the  one  object,  even  Jesus, 
left  for  it  to  love,  seek  his  hand  to  guide  us  where  there 
is  shelter  from  evil,  and  where  on  his  bosom  the  weary 
are  at  rest.  "And  the  sheep  hear  his  voice,  and  he 
calleth  his  own  sheep  by  name,  and  leadeth  them  out; 
and  when  he  putteth  forth  his  own  sheep,  he  goeth  before 
them,  and  the  sheep  follow  him,  for  they  know  his 
voice."  John  x.  3,  4. 

"For  why  should  I  be  as  one  that  turneth  aside  by  the 
flocks  of  thy  companions?"*  The  divine  love  which 
constrains  us  to  follow  Jesus  with  earnest  self-denial 
wherever  he  may  see  best  to  lead,  whether  through  dark 

*  Concerning  the  precise  import  of  the  word  here  rendered  "turneth 
aside,"  interpreters  are  divided.  It  properly  means  "to  cover ;:'  and 
the  feminine  participle  "covered,  veiled;"  that  is,  Why  should  I  be  as 
one  veiled  among  the  flocks  of  thy  companions, — Why  should  I,  as  a 
faithless  harlot,  turn  away  from  thee  with  an  unsteady,  erring  love, 
and  seek  among  those  connected  with  the  flocks  of  thy  companions 
some  new  and  improper  object  of  affection.  Thus,  Gen.  xxxviii.  15, 
'•  lie  thought  her  to  bean  harlot,  because  she  had  covered  her  face." 
No!  only  did  she  wish  to  seek  no  other  love;  she  wished  to  avoid  even 
a  suspicion  of  not  being  entirely  devoted  to  him;  and  consequently 
desired  to  know  precisely  where  she  might  find  him,  without  having  to 
make  the  inquiries,  and  to  incur  the  treatment  afterwards  met  with 
from  tho  watchmen.  Chap.  v.  7.  Hence,  Mercerus  happily  remarks, 
"The  spouse  wishes  to  create  the  impression  of  her  devoted  affection, 
as  though  there  were  danger,  while  she  wanders  about  inquiring  for 
him,  that  she  be  taken  for  a  harlot,"  According  to  Kitto,  "it  is  cus- 
tomary for  all  the  women  inhabiting  towns  to  go  about  closely  veiled; 
while  all  the  women  of  the  different  pastoral  people  who  live  in  tents 
do  not  commonly  wear  veils,  or  at  most  only  so  far  as  to  cover  their 
foreheads  and  lower  parts  of  the  face,  having  the  countenance  exposed, 
from  the  eyebrows  to  below  the  nose.  It  is  evident,  that  although  the 
use  of  complete  coverings  was  known,  the  women  of  the  pastoral  patri- 
archs did  not  conceal  their  fans  completely,  except  on  extraordinary 
Occasions." — Illustrated  Commentary,  Gen.  xx.  1G. 


164  COMMENTARY. 

and  rough  valleys,  or  into  the  most  refreshing  pastures; 
which  makes  us  seek  his  direction  in  trouble,  and  rest  in 
the  covert  in  which  he  would  then  have  us  to  abide,  does 
equally  incline  us  to  dread  any  liability  of  being  led 
astray  from  him,  and  to  avoid  following  any  but  Jesus. 
Companions  of  Jesus  are  mentioned  in  Acts  i.  21,  John 
xv.  27,  Luke  i.  2 ;  they  were  the  Apostles.  Sin  consists 
in  apostasy  from  God.  It  creates  in  the  heart  a  repulsion 
to  God,  and  a  disposition  to  occupy  the  powers  of  the 
soul  with  anything  in  preference  to  the  Creator.  "What- 
ever ,jthe  manifestations  of  God,  however  attractive  and 
glorious,  depravity  so  changes  our  constitution  as  to 
carry  us  away  from  Jehovah  by  its  natural  opposition  to 
holiness.  It  is  the  nature  of  a  sinful  being  to  fall  away 
from  God.  Such  cannot  be  drawn  and  kept  near  the 
Fountain  of  light  and  life,  the  Sun  of  Righteousness, 
without  the  restraining  influences  of  the  Holy  Spirit. 
From  God,  as  manifested  in  Paradise,  in  the  flood,  on 
Sinai,  sinful  man  turned  spontaneously  away;  and  when 
at  last  he  disclosed  himself  to  us  in  the  fulness  of  grace 
and  truth  in  the  Lord  Jesus,  the  same  native  propensity 
towards  evil  and  darkness  inclines  us  to  adopt  the  teach- 
ings of  others  rather  than  of  Christ;  to  worship  and 
serve  the  creature  more  than  the  Creator  thus  incarnate ; 
to  turn  aside  from  the  Redeemer,  even  though  no  farther 
than  after  his  companions.  From  the  first  there  was  a 
disposition  to  say,  "I  am  of  Paul,  and  I  of  Apollos,  and 
I  of  Cephas."  1  Cor.  i.  12.  And  ever  since,  much  of  the 
divisions  among  Christians  has  sprung  from  the  dis- 
position to  turn  away  from  God  even  in  Christ,  and 
cleave  to  men,  to  church  organizations  or  forms  of 
doctrine,  to  anything,  indeed,  though  an  idol  or  a  crucifix, 
if  thereby  the  Author  of  our  being,  the  Spirit  of  holiness, 
may  be  displaced  from  the  heart.       Even  when  holding 


C  II  A  P  T  E  R    I.  7.  165 

firmly  to  Christ,  we  find  within  us  a  propensity  to  model 
our   religious   life  after   the   example  of  our  pious  asso- 
ciates, without  thinking  of  rising  above  the  general  tone 
of  feeling  around  us,  and  to  take  as  the  pattern  to  which 
our  ambition  and  efforts  for  holiness  aspire,  the  life  of 
some  eminent  saint,  rather  than  the  glorious  righteous- 
ness of  Christ.      This  love,  as  here  expressed,  desires  to 
follow  Jesus  only,  to  take  his  example.     Unsatisfied  with 
being  led  by  any  other,  we  feel,  with  Bunyan's  Pilgrim, 
"Wherever  I  have  seen  the  print  of  his  shoe  in  the  earth, 
there  I  have  coveted  to  set  my  foot  too."      Taking  his 
truth  as   the  first  rule  of  duty,  and  his  life  as  the  only 
perfect  representation  of  what  ours  should  be,  we  study 
to  be  not  so  much  like  any  development  of  piety  in  any 
saint   however  eminent,   as  to  be  like    Christ.      While 
valuing  church  organizations,  this  love  puts  them  in  their 
proper  place,  without  letting  them  come  between  the  soul 
and   Christ,   and   rejoices  in  the  prosperity  of  religion 
among  undoubted  Christians,  even  though  not  of  its  own 
sect.  Phil.  i.  18.      While  these  means  of  grace,  creeds, 
and  denominations,   are  seen    necessary  in  the  present 
state  of  man,  we  arc  able  to  feel  they  are  trivial  things  in 
comparison   with   Jesus,    to   be    done   away   in   heaven. 
1  Cor.  xiii.  10.      Through  this  divine  love  absorbing  the 
soul,  we  are  able  in  a  measure  to  rise  in  our    desires 
above  everything  else,  however  closely  allied  to  him,  and 
feel  Christ  to  be  all  in  all.       Like  many  things  and  asso- 
ciations viewed  as  very  important  during  childhood,  but 
lost  sight  of  under  weightier  considerations  in  riper  years, 
these  earthly  things,   even    those    essentially  connected 
with  religion,  will  be  seen  in  their  true  proportions,  and 
sink   down   into   their  proper  place,  when  that  which  is 
perfect   shall  come,  and  that  which   is  in  part  shall  be 
done  away  in  heaven. 
15 


166  COMMENTARY. 

Ver.  8. — If  thou  know  not,  0  thou  fairest  among  women,  go  thy  way 
forth  by  the  footsteps  of  the  flock,  and  feed  thy  kids  beside  the 
shepherd's  tents. 

These  words  are  an  answer  to  the  inquiry  in  the  fore- 
going verse.  It  is  necessary  for  the  good  of  those 
having  too  high  an  opinion  of  themselves,  that  they  be 
reproved  and  humbled:  there  are  pious  spirits  so  borne 
down  by  humbleness  of  heart,  as  to  need  encourage- 
ment. Some  must  be  held  in  with  bit  and  bridle;  others 
are  so  lowly  they  may  be  guided  by  the  good  Shepherd's 
eye,  Ps.  xxxii.  9,  and  need  encouragement  by  his  speak- 
ing to  their  heart.  Among  the  latter,  are  those  having 
the  state  of  mind  expressed  in  verses  5  and  6,  "I  am 
black,  but  comely,  &c."  Jesus  seeing  the  lowliness  of 
such,  and  unwilling  to  break  the  bruised  reed,  comforts 
them,  and  says,  "0  thou  fairest  among  women."  While 
the  pious  are  despised  by  the  world,  as  possessing  nothing 
of  loveliness,  Jesus  looking  on  the  heart,  beyond  the  mere 
accomplishments  of  person  and  manners,  beholds  the 
saint  as  the  fairest  among  the  sons  of  men.  Heart  has 
very  little,  if  anything,  to  do  with  beauty  among  the 
fashionable  world.  The  most  accomplished  there,  is 
most  heartless.  Speaking  of  the  court  of  Louis  XV.  a 
writer  observes,  "  Generations  of  luxury  had  given  to  the 
manners  of  court-minions  the  polish  of  steel,  and  its 
hardness  to  their  hearts."  All  is  outward  polish  and 
grace,  while  inward,  deformity  and  corruption.  The 
devotee  of  fashion  is  at  best  but  a  whited  sepulchre, 
beautifully  garnished  to  the  eye,  but  full  of  all  unclean- 
ness;  his  courtly  bearing  an  embroidered  pall,  which  it 
has  been  the  whole  business  of  his  life  to  weave,  covering 
from  the  view  of  men,  perhaps  of  himself,  spiritual  loath- 
someness and  death.  God,  who  is  love,  begins  his 
estimate  of  beauty,  by  taking  into  consideration,  first  of 


CHAPTER   I.   8.  167 

all  the  heart,  and  the  heart  purified  by  love.  Whatever 
our  outward  circumstances,  even  though  unfavourable  in 
appearance  as  those  of  Lazarus,  we  are  beautiful  in  his 
eyes,  if  the  heart  be  filled  with  the  limpid  and  life-giving 
influences  of  the  Holy  Spirit. 

Having  thus  received  encouragement,  so  that  by  knowing 
the  opinion  had  of  her  by  the  beloved,  the  spouse  might 
be  cheered  onward  in  following  him,  she  was  prepared  to 
hear  the  duty  that  is  enjoined  in  reply  to  her  inquiry :   If 
thou  know  not,  if  you  are  at  any  time  in  doubt,  go  thy 
way  forth  by  the  footsteps  of  the  flock,  follow  the  exam- 
ple of  those  gone  before  you  to  glory.      The  same  direc- 
tion is  given  in  Heb.  vi.  10 — 12.     They  are  exhorted  to 
"be  not  slothful,  but  followers  of  them  who  through  faith 
and  patience  inherit  the  promises."     This  is  to  be  done 
with  a  diligence  continued  to  full   assurance  of  hope,  and 
on  to  the  end.     The  state  of  heart  thus  acceptable  with 
God,  and  inclining  us  to  those  ways  where  are  the  foot- 
steps of  the  flock,  shows  itself  in  works  and  labours  of 
love,  manifested  towards  the  name  of  Jesus,  by  minister- 
ing   to    his    saints.       Christ    is   given    as    our    example: 
"Leaving  us  an  example  that  ye  should  follow  his  steps." 
1  Peter  ii.  21.     We  are  to  follow  the  saints  as  they  follow 
Christ.  1  Cor.  xi.  1.     It  is  necessary  to  have  the  exam- 
ples of  both  constantly  before  us.     If  the  Scriptures  had 
given  nothing  but  doctrines  in  a  didactic  form,  we  must 
have  had  difficulty  in  comprehending  and  obeying  them. 
We  require  something  sensible   and  tangible;  we   must 
see  the  thing  not  only  described,  but  done  before  our 
eyes.     There   is   in  the  mind  a  propensity  to  personify 
abstract   things,    arising   from  the    extreme   difficulty  of 
making  them  otherwise  intelligible  to  beings,  who,  like 
us,    derive  their  knowledge   mainly  through   the  senses. 
When  the  poets  would  make  their  instructions  attractive 


168  COMMEXTAR  Y. 

and  impressive,  they  resort  to  personification;  and  try  to 
represent  abstract  truths  as  nearly  as  they  can  be  repre- 
sented, by  allegorical  forms.  With  this,  the  ancient 
mythology  abounds.  The  Jewish  ritual  was  formed  on 
this  principle.  In  making  to  the  Jews  promises  and 
threatenings,  God  often  had  them  symbolized  by  both 
acts  and  things.  Thus  the  truths  of  religion  brought 
down  from  time  to  time  into  the  darkness  of  our  world, 
like  rays  of  glory  from  heaven,  were  not  left  to  shoot  afar 
at  random,  but  have  been  concentrated,  embodied,  clothed 
with  a  living  form,  in  the  person  of  Jesus  Christ;  and  of 
him  may  be  said  with  truth,  what  was  said  of  a  heathen 
god; 

"Each  conception  was  a  heavenly  guest, 
A  ray  of  immortality,  and  stood 
Star-like  around  until  they  gathered  to  a  God."* 

There  is  danger  of  overlooking  Christ  as  our  exemplar, 
while  receiving  him  as  our  teacher.  It  is  required  in  an 
instructor  that  himself  should  do  what  he  teaches  others. 
This  was  eminently  done  by  Jesus  when  sojourning  on 
earth.  While  receiving  his  teachings,  we  must  study  to 
find  how  he  carried  out  the  spirit  of  such  instructions,  in 
his  actions.  The  artist  who  seeks  perfection  in  painting 
or  statuary,  devotes  himself  to  the  study  of  the  works  of 
the  best  masters  and  the  models  of  antiquity.  God  has 
set  forth,  in  the  incarnation  of  Christ,  a  perfect  model 
for  those  who  would  attain  moral  perfection.  As  ancient 
temples  were  ornamented  with  statues  and  sculpture,  so 
in  the  temple  of  our  God  in  heaven,  there  will  be  pillars, 
Rev.  iii.  12,  living  statues,  wrought  out  from  the  living 
stones  here  found  in  the  horrible  pit,  of  which  the  cheru- 
bim and  palm-trees    carved  in  the  golden  walls  of  the 

*  Childe  Harold,  Canto  4,  clxii. 


CHAPTER    I.    8.  1G9 

earthly  temple  were  the  foreshadowing,  1  Kings  vi.  29, 
Ezek.  xli.  18;  and  those  of  us  who  are  co-workers  with 
God  in  forming  our  souls  for  that  position  of  glory,  can 
accomplish  our  trust,  can,  under  the  co-operating  influ- 
ences of  the  Holy  Spirit,  have  our  whole  man  reduced  to 
the  beauty  of  holiness,  only  by  taking  as  our  model,  Him 
in  whom,  when  on  earth  in  human  form,  did  all  the  ful- 
ness of  the  Godhead  dwell.  It  has  ever  been  a  device  of 
Satan,  to  draw  attention  away  from  Jesus  to  his  saints — 
first  from  his  example,  and  then  from  his  instructions — 
to  the  lives  of  mart  vis  and  the  teachings  of  the  fathers, 
as  they  are  called.  When  he  cannot  succeed  in  doing 
both,  he  will  be  satisfied  in  turning  our  view  from  the 
example  of  Christ,  while  we  retain  our  hold  on  his  word, 
lie  knows  that  in  proportion  to  the  degree  he  can  thus 
turn  the  eye  from  Jesus,  the  only  perfect  teacher  and 
perfect  model,  will  be  his  success  in  introducing  error; 
because  no  man  is  infallible,  either  in  doctrine  or  prac- 
tice, and  accordingly,  those  who  are  content  with  human 
guides,  may  be  more  easily  corrupted  by  imbibing  their 
errors.  The  coldness  of  many  Protestants  springs  from 
losing  sight  of  the  living  example  of  Christ,  while  his 
word  may  be  retained  and  perhaps  studied ;  the  errors 
of  Popery  arise  from  displacing  both  the  word  and  the 
example  of  Jesus,  and  giving  the  attention  to  the  doctrines 
and  lives  of  the  so-called  saints. 

But  the  example  of  the  followers  of  Christ,  is  neverthe- 
less of  great  value.  In  many  things,  Jesus  cannot  be 
imitated.  While  found  in  fashion  as  a  man,  there  are 
things  which  he  could  not  have  in  common  with  our 
nature,  lie  was  a  man,  but  a  man  who  did  no  evil,  who 
was  sinless.  In  devotion  to  the  will  of  God,  in  bearing 
reproach,  in  all  things  pertaining  to  holy  living,  he  is  a 
15* 


170  COMMENTARY. 

perfect  model.  But  there  are  spiritual  exercises  arising 
from  our  being  fallen  sinners,  and  in  a  course  of  sanctifi- 
cation,  that  Jesus  could  never  know.  Regeneration, 
repentance,  contrition,  conversion,  temptations  to  sin 
caused  by  corruptions  of  the  heart,  are  things  he  could 
not  have  personally  experienced :  these  things  modify  the 
whole  tenor  of  our  spiritual  exercises ;  and,  consequently, 
if  we  are  to  enjoy  on  this  ground  the  advantage  of  any 
who  has  been  before  us,  this  must  be  found,  not  in  the 
history  of  Jesus,  but  in  the  lives  of  his  people.  The  fall 
of  David,  his  recovery  and  the  feeling  attending  this 
recovery,  as  given  in  the  Scriptures,  is  necessary  for  the 
encouragement  of  the  saint  under  discipline:  the  same  is 
true  of  the  exercises  of  Paul,  mentioned  in  Rom.  vii. 
15—25,  and  2  Cor.  xii.  7—9.  Nothing  in  the  life  of 
Christ  could  furnish  features  of  an  example  for  our  en- 
couragement in  cases  like  these.  We  need  doctrinal 
statements,  such  as  our  Lord  has  given,  of  what  we  should 
be,  and  of  the  means  by  which  we  can  become  such ;  the 
example  of  a  perfect  model  like  Jesus,  towards  which  to 
be  conformed ;  and  the  example  of  fallen  men  in  process 
of  restoration  by  grace  to  the  image  of  Christ,  that 
through  the  knowledge  of  their  exercises  we  may  have 
warning,  consolation,  and  hope.  Great  encouragement  is 
derived  from  studying  the  lives  of  those  who  have  been 
among  us,  and  have  passed  through  like  difficulties  and 
conflicts  to  glory.  Good  biographies  are  valuable  to  the 
saint  as  an  exhibition  of  the  operations  of  the  Holy 
Spirit,  and  of  God's  gracious  dealings  with  those  in 
course  of  deliverance  from  the  dominion  of  sin.  "With 
these  marks  so  numerous — thus  compassed  about  with  BO 
great  a  cloud  of  witnesses — we  need  not  wander,  as  did 
Joseph,  and  get  bewildered  when  seeking  his  brethren 
with  their  father's  flock  in  Dothan,  Gen.  xxxvii.  15;  but 


CHAPTER    I.   8.  171 

are  enabled  to  ask  for  the  old  paths,  where  is  the  good 
way,  and  find  rest  for  our  souls.  Jer.  vi.  16. 

"And  feed  thy  kids  beside  the  shepherds'  tents!" 
While  Jacob  was  waiting  at  the  well,  Rachel  came  with 
her  father's  sheep,  for  she  kept  them,  Gen.  xxix.  9 ;  and 
the  (laughters  of  the  priest  of  Midian  came  and  watered 
their  father's  flock.  Exod.  ii.  16.  The  direction  to  the 
spouse  is,  In  feeding  thy  kids,  keep  near  to  the  shep- 
herds' tents,  and  thou  shalt  find  me  at  noon  in  the  midst 
of  my  sheep.  Jesus  said  unto  Peter,  "Feed  my  lfi.mbs," 
John  xxi.  15;  and  our  Lord  "shall  feed  his  flock  like  a 
shepherd;  he  shall  gather  the  lambs  with  his  arms,  and 
carry  them  in  his  bosom."  His  ministers  are  the  under- 
shepherds.  Jesus  is  to  be  sought  by  following  in  the 
footsteps  marked  out  for  his  people ;  and  by  waiting  for 
him  near  the  shepherds'  tents,  in  the  use  of  the  means  of 
a  regular  ministry,  and  by  "feeding  the  kids,"  that  is,  in 
the  discharge  of  duties  of  usefulness  to  the  souls  of  others, 
particularly  the  young.  Christ  is  not  to  be  found  in 
retirement  only,  "in  his  chambers:"  by  following  these 
directions,  we  may  enjoy  his  presence  amid  the  active 
duties  of  life.  While  religion  requires  us  to  be  much  alone 
with  God,  it  also  requires  us  to  be  much  with  man,  espe- 
cially the  brethren  and  the  ministry.  They  are  appointed 
by  Jesus  in  his  stead,  and  must  be  esteemed  highly  for 
his  sake.  In  the  exercise  of  his  sovereignty,  God  may 
renew  and  save  souls  without  the  regular  means  of  grace; 
but  this  is  the  exception,  not  the  rule.  Grain,  fruit,  and 
choice  flowers,  may  be  found  on  remote  islands,  where  no 
hand  has  sown  or  tilled;  yet  this  does  not  show  it  is  not 
our  duty  to  labour,  if  we  expect  to  live.  These  words 
include  the  duty  of  keeping  ourselves  under  the  influence 
of  all  the  means  of  the  sanctuary,  at  the  head  of  which 
stands  the   ministry  of   the  word.     With   this,    must  be 


172  COMMENTARY. 

joined  active  usefulness.  While  bound  to  offer  the  sacri- 
fice of  praise  continually,  we  must  not  forget  to  do  good, 
and  to  communicate.  Heb.  xiii.  15.  The  deepest  spirit 
of  love,  and  of  acquaintance  with  the  glory  of  Jesus,  is 
not  found  in  seclusion,  nor  in  action  alone,  but  in  the  two 
combined.  Activity,  to  a  certain  extent,  is  the  life  of  our 
whole  being;  without  this,  the  body  shrivels,  the  mind 
withers;  nor  are  we  more  certainly  broken  down  by  over- 
taxing the  powers,  than  by  continuance  of  sluggish  repose. 
The  development  of  our  spiritual  life  follows  the  same  law. 
Like  the  seasons  of  rest  and  sleep  for  the  body,  times  of 
withdrawal  from  the  world,  and  of  seclusion  with  our 
Lord,  are  essential  for  recruiting  our  spiritual  energies; 
but  those  energies,  when  thus  renewed,  will  not  expand 
into  their  full  vigour,  unless  we  use  them  for  running 
without  weariness,  and  walking  without  faintness,  in  the 
ways  and  duties  of  the  Lord.  There  is  something  which 
every  Christian  may  do,  and  must  do,  in  feeding  the 
Church  of  God,  which  he  hath  purchased  with  his  own 
blood.  "Feeding  the  kids"  requires  that  we  be  careful 
in  training  our  household  in  the  ways  of  the  Redeemer; 
that  wc  do  good  to  those  whom  we  may  find,  by  seeking 
opportunity,  in  our  daily  walk:  and  that  in  the  Sabbath- 
school,  we  labour  according  to  our  situation,  in  training 
the  young  to  follow  Jesus.  The  spirit  of  these  words  has 
its  perfect  fulfilment  in  the  faithful  instruction  of  their 
children  by  parents,  and  in  the  unobtrusive  but  important 
duties  of  the  teacher  in  the  Sabbath-school.  There,  are 
the  young  of  the  flock  gathered  under  the  shadow  <>f  the 
Shepherds'  tents,  and  happy  arc  those  servants  who  are 
found  thus  employed  when  the  good  Shepherd  appears 
grea^  midst  of  his  fold.  "  Blessed  is  that  servant  whom 
Joseph,  l,  when  he  cometh,  shall  find  so  doing."  Matt, 
with  their  tc. 


CHAPTER  I.  9.  173 

Vkr.  0. — I  have  compared  thee,  0  my  love,  to  a  company  of  horses  in 
Pharaoh's  chariots. 

In  this  encampment,  where  the  bridal  company  are 
now  supposed  to  be,  the  king  would  have  his  most 
splendid  equipage;  the  Egyptian  horses  were  celebrated 
for  their  beauty,  "they  were  even  exported  to  the  neigh- 
bouring countries,  and  Solomon  bought  them  at  a  hun- 
dred and  fifty  shekels  of  silver,  from  the  merchants 
who  traded  with  Egypt  by  the  Syrian  desert."*  In 
modern,  as  well  as  in  ancient  times,  the  mares  are 
considered  in  all  respects  most  beautiful,  valuable,  and 
desirable.  Such  a  steed  in  a  chariot,  like  that  which 
Solomon  had  brought  out  of  Egypt  by  his  agents,  for  six 
hundred  shekels  of  silver,  was  an  object  of  great  beauty 
to  the  eye,  especially  when  adorned  with  the  costly  trap- 
pings then  usual.  The  beloved  does  therefore  naturally 
compare  the  bride  to  such  a  horse  in  these  words,  which 
would  be  more  correctly  rendered,  "I  compare,  thee,  my 


*  Wilkinson's  Anc.  Egyptians,  vol.  iii.  35.  "It  was  mid-day  before 
we  found  a  small  party  that  had  stopped  and  were  pitching  their  tents. 
A  young  chestnut  mare,  belonging  to  the  sheik,  was  one  of  the  most 
beautiful  creatures  1  ever  beheld.  As  she  struggled  to  free  herself 
from  the  spear  to  which  she  was  tied,  she  showed  the  lightness  and 
elegance  of  the  gazelle.  Her  limbs  were  in  perfect  symmetry;  her 
ears  long,  slender,  and  transparent;  her  nostrils  high,  dilated,  and 
deep  red;    her  neck  gracefully  arched,  and  her  mane  and  tail  of  the 

texture    of  silk Two  sheiks  rode   into  the   encampment,   and 

hearing  that  the  chief  was  with  us,  they  fastened  their  high-bred  mares 

at  the  door  of  our  tent,  and  seated  themselves  on  our  carpets 

Sofuk  was  the  owner  of  a  mare  of  matchless  beauty,  called,  as  if  the 
property  of  the  tribe,  Shammeriyah.  ...  No  one  can  look  at  the 
horses  of  the  early  Assyrian  sculptures  without  being  convinced  that 
they  were  drawn  from  the  finest  models." — Layard't  Nineveh,  vol.  i.  91. 

The  superiority  of  the  mares  at  the  Olympic  games  is  repeatedly 
referred  to  in  the  classic  authors. 


174  COMMENTARY. 

love,  to  my  chariot-steed,  or  mare,  from  Pharaoh;"  or  to 
my  Egyptian  chariot-steed.  Though  unusual  in  the 
present  age,  this  comparison  will  appear  beautifully 
appropriate,  when  we  call  to  mind  still  further  the  affec- 
tionate adoration  and  tenderness  with  which  these  animals 
are  regarded  by  the  orientals.  Theocritus  has  adopted 
the  same  illustration : 

As  towers  the  cypress  mid  the  garden's  bloom, 
Or  in  the  chariot  proud  Thessalian  steed, 
Thus  graceful  rose-complexioned  Helen  moves.* 

Having  called  the  spouse  "fairest  among  women,"  in 
reply  to  her  inquiry  after  him  in  ver.  8,  the  Holy  Spirit 
proceeds  to  express  the  impression  had  by  our  Lord,  of 
the  beauty  of  the  saint,  by  the  endearing  words,  "my 

*  The  words  of  Horace  are  well  known.  Odes,  lib.  iii.  11.  Thus 
Sophocles: 

E'en  as  a  high-bred  steed,  though  old,  retains 
His  mettle  still  in  danger,  and  his  ears 
Pricks  upright;  so  thou  us  dost  onward  urge 
And  art  the  first  to  follow. — Electra,  '!'>. 

And  Homer  says  Paris  went  forth  to  battle, 

"As  some  stalled  horse  high-fed,  his  stable-cord 
Snapt  short,  beats  under  foot  the  sounding  plain, 
Accustomed  in  smooth  sliding  streams  to  lave 
Exulting;  high  he  bears  his  head,  his  mane 
Undulates  o'er  his  shoulders,  pleased  he  eyes 
His  glossy  sides,  and  borne  on  pliant  knees, 
Shoots  to  the  meadow  where  his  fellows  graze." — Iliad,  vi.  506. 

See  al->>  the  same  Bimile  applied  to  Hector,  Iliad,  xt.  266. 

The  epithet  "magnanimua"  is  often  applied  to  the  horse  by  the 
anciente,  as  In  Virgil,  .En.  iii.  704,  who  Bpeaks  of  "noble. spirited 
horses,"  produced  in  the  country  of  the  Agrigentines,  who  were  famous 
for  sending  Buperiox  horses  to  the  Olympic  games.  We  need  hardly 
add  that  the  same  word  is  very  commonly  applied  to  heroes. 


CHAPTER    I.  9.  175 

love."  This  shows  the  deep,  devoted,  pre-eminent,  and 
tender  love  of  Jesus  for  his  people.  Among  all  his 
creatures  there  can  be  none  for'wh'om  he  has  a  stronger 
affection  than  for  the  redeemed.  Towards  these  he  bears 
a  three-fold  love.  To  the  original  affection  felt  for  them 
as  for  the  holy  angels  and  all  his  creatures,  is  superadded 
the  tenderness  necessarily  arising  towards  those  for  whom 
he  has  thus  suffered,  and  the  love  arising  from  forming 
them  a  second  time  as  new  creatures.  His  love  for  the 
unfallen  inmates  of  heaven,  is  the  love  felt  by  him  as 
their  Creator:  his  love  to  the  saints  has  the  three- fold 
strength  resulting  from  creation,  redemption,  and  sancti- 
fication. 

In  Rev.  iv.  8,  and  Ezek.  i.  10,  the  living  creatures  had 
faces  like  different  animals,  emblematic  of  various  quali- 
ties of  the  mind.  The  horse  is  here  referred  to  as  the 
emblem  of  the  saint;  and  as  the  best  horses  came  from 
Egypt,  and  of  these  the  finest  were  in  the  chariot  of  the 
king,  so  whatever  excellences  this  emblem  expresses, 
must  exist  in  the  greatest  perfection  in  the  believer. 
Contemplating  the  saint  as  following  him  through  the 
difficulties  of  pilgrimage  in  the  wilderness,  with  self- 
denial,  energy,  and  perseverance,  Jesus  would  intimate 
by  this  comparison,  that  there  is  in  the  Christian  char- 
acter something  noble,  adapted  to  impress  us  with  res- 
pect, and  to  command  our  admiration.*  The  feclinor  of 
unrenewed  men  towards  religion  is  still  the  same — "Can 

*  "These  Arabian  horses  are  noble  animals,  and  are  no  les<  remark- 
able for  their  chivalrous  disposition,  than  for  their  Btrength  and 
endurance:  gallant,  yet  docile;  fiery,  yet  gentle:  full  of  mettle,  yet 
patient  as  a  camel.  The  head  is  beautiful:  the  expansive  forehead, 
the  brilliant,  prominent  eye,  and  the  delicately  shaped  ear,  would  tes- 
tify to  nobleness  in  any  animal."—  War  bur  ton' a  Travels. 


176  COMMENTARY 

any  good  thing  come  out  of  Nazercth  ?"  With  them 
piety  is  in  disrepute,  as  fitted  for  base  and  ignoble  minds, 
as  incompatible  with  true  honour.  As  war  was  the 
favourite  and  most  honourable  employment  of  the  Ro- 
mans, virtue  "was  in  their  language  synonymous  with 
courage.  And  the  word  honour  will  have,  among  differ- 
ent classes  of  men,  a  meaning  varying  according  to  the 
traits  of  character  which,  in  their  view,  show  the  highest 
excellence.  Thus,  with  some  persons,  truth  is  made 
almost  the  sole  test  of  honour;  and  the  honourable  man, 
in  their  judgment,  is  the  man  who,  whatever  other  vices 
he  has,  will  not  lie.  With  others,  honour  consists  in 
promptitude  and   severity  in  avenging  an  insult. 

True  honour  lies  in  the  possession  and  practice  of  the 
most  exalted  virtues.  Among  the  irreligious  in  Christ- 
endom, public  sentiment  has  been  so  affected  by  religion, 
that  the  word  honour  is  brought  nearer  to  its  true  mean- 
ing than  among  even  the  most  refined  heathen;  yet  how 
glaring  and  palpable  are  the  vices  which  the  world 
cherish  and  associate  with  what  they  call  honour.  That 
man  makes  the  nearest  approach  to  honour,  and  has  the 
true  claim  on  our  admiration,  who  has  concentrated  in 
his  heart,  and  embodies  in  his  actions,  most  of  the  purest 
moral  virtues.  lie  shows  something  better  than  the 
ragged  and  meretricious  excellence  in  which  "gallantry 
atones  for  every  vice."  The  trait  which  has  in  every 
age  been  assumed  as  the  basis  of  honour,  whatever  else 
might  be  its  aspect,  is  the  principle  which  prompts  to 
exposure  of  comfort  and  life  to  peril  for  the  good  of 
others.  This  is  the  principle  which  stands  pre-eminent 
in  the  character  of  Christ.  lie  exhibits  the  noblest  mag- 
nanimity, honour  unallied  with  any  imperfection.  His 
people  must  lie  like  him  in  self-denying  benevolence,  and 


CHAPTER  I.  9.  177 

expose  themselves  for  the  welfare  of  enemies  no  less  than 
friends. 

"Honest  courtesy, 
Which  oft  is  sooner  found  in  lowly  Bheda 
With  smoky  rafters,  than  in  tap'stry  halls 
And  courts  of  princes,  where  it  first  was  named, 
And  yet  is  most  pretended."* 

There  is  nothing  on  which  men  of  the  world  pride 
themselves,  that  religion  does  not  give  in  the  full  measure 
of  absolute  perfection  to  the  saints.  Nobleness  of  soul, 
courtesy,  excellence  of  heart,  beauty  of  appearance, 
objects  of  such  desire  to  the  fashionable,  are  gifts  dis- 
pensed at  the  foot  of  the  cross,  not  to  many  rich,  not 
to  many  wise,  not  to  many  noble,  but  to  the  poor  of 
this  world,  and  will  be  enjoyed  at  last  in  greater  perfec- 
tion by  Lazarus  than  by  the  proudest  princes.  All  the 
excellences  that  have  adorned  all  the  great  and  noble 
of  the  world,  and  made  their  character  the  admiration 
of  ages,  would  not  form  a  single  cluster  so  rich  as  the 
many  found  in  the  bosom  of  the  humblest  saint. f     The 

*  Milton's  Comus,  322. — Thus,  the  following  from  iEschylus: 
Integrity  burns  a  lamp  with  brilliant  beams, 

In  smoky  cottages, 
And  crowns  with  honour  purity  of  life. 
Hut  turning  with  averted  eyes  away 
From  gilded  prosperity  with  polluted  hands, 

Draws  nigh  to  goodness: 
Not  honouring  wealth  Btamp'd  with  a  counterfeit  impression 
By  false  applause  of  men. — Agamemnon,  709. 
f  Sir  Walter  Scott   says:    "I  have  read   books  enough,  and  observed 
and  conversed  with  enough  of  eminent  and  splendidly  cultivated  minds, 
too,  in  my  time;  but  I  assure  you,   I   have  heard  higher  sentiments 
from  the  lips  of  poor  uneducated  men  and   women,  when  exerting  the 
spirit  of  severe  yet  gentle  heroism  under  difficulties  and  afflictions,  or 
speaking  their  simple  tln-ughts  as  to  circumstances  in  the  lot  of  friends 
and  neighbours,  than  I  ever  yet  met  with  out  of  the  pages  of  the  Bible. 
We  shall  never  learn  to   feel  and  respect  our   real  calling  and  destiny 

10 


178  COMMENTARY. 

world  despise  religion  as  overlooking  what  is  honourable, 
because  they  judge  of  piety  by  -what  they  see  in  the 
actions  of  professing  Christians,  rather  than  by  the 
words  of  Scripture  and  the  example  of  Christ.  And  in 
their  judgment  of  pious  men,  they  overlook  their  virtues, 
through  eagerness  to  contemplate  their  failings.  Should 
the  heroes  of  the  world's  idolatry  be  estimated  according 
to  the  same  rule,  by  neglecting  their  little  excellence 
and  summing  up  the  many  vices  with  which  this  single 
good  trait  is  in  union,  worldly  honour  would  appear  a 
very  beggarly  and  worthless  thing.  Piety,  as  seen  in 
God's  people  here,  is  at  best  a  conflict  of  grace  with 
corruption,  a  yearning  and  struggling  after  perfection. 
Because  dishonourable  doings  are  found  in  those  called 
by  Christ's  name,  it  by  no  means  follows  these  are  inte- 
gral elements  of  pure  religion.  Whatever  meanness  may 
be  seen  in  God's  people,  is  owing  not  to  their  religion, 
but  to  their  remaining  corruptions.  If  a  real  Christian 
exhibit  anything  of  meanness,  notwithstanding  sanctifica- 
tion  is  begun,  much  more  of  this  would  be  visible  were 
he  entirely  without  grace.  Charity  doth  not  behave 
itself  unseemly,  1  Cor.  xiii.  5;  that  is,  avoids  all  conduct 
which  may  be  indecorous,  or,  in  common  estimation, 
unbecoming  a  follower  of  Christ. 

"  The  best  of  men 
That  e'er  wove  earth  about  aim  was  a  Bufferer, 
A  mild,  meek,  patient,  humble,  tranquil  spirit, 
The  first  true  gentleman  that  ever  breathed."* 

Grace  elevates  the  fallen  soul  of  man;   and  giving  it  a 

unless  we  have  taught  ourselves  to  consider  everything  as  moonshine, 
compared  with  the  education  of  the  heart." — Lockhart'a  Life  <</  Scott, 

vol.  ii.  412. 
■■     Deeker. 


CHAPTER    I.  9.  179 

heavenly  nobleness,  imparts  an  honour  which,  like  its 
courage,  is  above  fear  and  above  reproach.  In  their 
idolatry  of  heroism  the  world  are  willing  to  overlook  the 
many  defects,  even  vices,  of  the  hero,  in  admiration  of 
his  gallant  bearing;  and  to  deify  one  who  has  but  the 
single  virtue  of  courage  to  redeem  a  character  marked 
by  almost  all  other  imaginable  vices.  Let  them  judge 
of  the  nobleness  inseparable  from  piety,  by  looking  not 
at  the  imperfections  of  the  man,  but  at  his  virtues;  not 
at  the  dark  and  corrupt  soil,  but  at  the  statcliness  of  the 
growth  and  beauty  of  the  flowers,  which  the  creative 
energy  of  the  Spirit  is  evolving  from  that  mass  of  corrup- 
tion.* 

Homer  gives  a  majestic  portrait  of  his  hero  on  ap- 
pearing again  to  his  foes,  when  Minerva  threw  over 
his  shoulders  Iter  terrific  a?gis,  and  crowned  his  head  with 
a  golden  cloud  from  which  burned  an  all-brilliant  flame. 
And  when  God  sends  forth  to  the  good  fight  of  faith, 
to  wrestle  with  wicked  spirits  in  high  [daces,  no  less  than 
with  flesh  and  blood,  the  soul  of  the  believer  weeping 
for  sin;  covered  with  the  shield  and  buckler  of  those 
divine  truths  more  precious  and  adorned  with  richer 
sculpture  than  all  the  gold  ami  silver  of  all  the  shields 
of  the  earth  ;  and  with  that  brilliancy  of  which  the  cloud 
over  the  mercy-seat  was  the  emblem,  burning  on  his 
brow;  even  the  hosts  of  enemies  of  such  soul,  whether 
evil  spirits  or   evil   men,  arc  compelled  to  gaze  on  such 

*  "There  is  not  any  kind  of  spirit  in  the  world  so  noble  as  that 
spirit  that  is  in  a  Christian,  the  very  Spirit  of  Jesus  Christ,  that  great 
King,  the  Spirit  of  glory,  as  the  Apostle  calls  it,  1  Pet  iv.  14.  This  is 
a  sure  way  to  ennoble  the  basest  and  poorest  among  us ;  this  royalty 
takes  away  all  attainders,  and  leaves  nothing  of  all  that  is  past  to  be 
laid  tn  our  charge,  or  to  dishonour  us." — Leighton  on  1  Fet.  ii.  9. 


180  COMMENTARY. 

a  character  with  reverence,  even  while  using  every  exer- 
tion to  destroy  it: 

"So  spake  the  Cherub,  and  his  grave  rebuke, 
Severe  in  youthful  beauty,  added  grace, 
Invincible :  abashed  the  devil  stood, 
And  felt  how  awful  goodness  is,  and  saw 
Virtue  in  her  shape  how  lovely." 

A  low  and  sordid  disposition  is  the  offspring  of  man's 
corruption,  and  must  vanish  as  he  rises  in  purity  and  fit- 
ness for  heaven.  By  the  grace  which  is  carrying  our 
fallen  nature  back  to  the  perfection  of  Paradise,  we  can- 
not but  be  ennobled. 

The  horse  is  here  mentioned  as  the  emblem  of  the 
energy  belonging  to  piety.  Sloth,  lack  of  energy,  indo- 
lence, detract  from  any  character.  AVe  look  for  energy 
in  what  we  would  admire ;  not  the  energy  of  feverish 
irregularity,  but  that  which  results  from  the  calm,  har- 
monious movement  of  well-balanced  powers.  The  facul- 
ties of  the  maniac  may  be  vigorous,  but  are  destitute  of 
harmony.  There  is  an  energy  peculiar  to  the  nature  of 
different  beings,  and  this  only  can  we  admire  in  them. 
Grace  diffuses  through  the  soul  the  energy  which  belongs 
to  creatures  like  ourselves  in  perfection,  but  of  which  we 
have  been  despoiled  through  sin.  A  health}'  mind,  of 
good  endowments,  is  always  active,  perhaps  more  or  less 
so,  even  in  hours  of  sleep.  Perfect  inactivity  is  a  feature 
of  perfect  death;  and  as  the  soul  sinks  down  under  the 
influence  of  spiritual  death,  the  faculties  become  more 
enfeebled,  and  activity  becomes  a  greater  effort.  Coun- 
teracting this  tendency,  the  Holy  Spirit  opens  in  the 
heart  a  fountain  of  water  springing  up  into  everlasting 
life;   and  makes  us,  while  not  slothful  in  business,  fervent 


CHAPTER   I.  9.  181 

in  spirit;  a  divine  energy  rising  in  the  soul,  like  the 
waters  boiling  up  in  a  perennial  spring,  and  flowing  with 
greater  fulness  as  we  draw  nearer  to  him  with  whom  is 
the  fountain  of  life.  Indolence  is  one  of  the  many  infir- 
mities from  which  sanctification  sets  us  free.  Industry 
and  perseverance  in  our  calling,  whatever  that  calling 
may  be,  prove  a  duty  and  a  pleasure  to  the  Christian. 
How  are  the  flagging  energies  of  the  soul  roused  into 
new  life  by  the  presentation  of  a  new  motive,  like  the 
hope  of  fame;  and  the  body  recruited  by  the  application 
of  a  healthful  stimulant.  The  means  provided  for  arrest- 
ing the  decay  of  the  soul,  and  restoring  a  perfect  vigour, 
arc  the  influences  of  the  Holy  Spirit.  Compared  with 
these,  how  weak,  how  temporary,  arc  all  the  stimulants 
which  the  power  of  man  can  bring  to  bear  on  the  sinking 
body  or  the  failing  mind.  Those  who  are  filled  with  the 
Spirit  will  be  active  according  to  their  capability;  and 
even  when  the  flesh  may  be  weak,  the  spirit  may  be 
willing.  Besides  the  direct  operation  of  the  Holy  Ghost 
feeding  the  powers  with  heavenly  strength,  there  are 
combined  in  action  on  the  heart  the  noblest  motives  from 
without,  heaven,  eternal  life;  and  the  purest,  strongest 
love  within,  affection  to  the  dying  Redeemer;  the  greatest 
of  works  to  be  done  under  the  strongest  of  motives,  and 
with  the  most  encouraging  aid.  Whal  a  calm  yet  steady 
energy  appears  in  the  example  of  Christ!  From  the 
workshop  of  Nazareth,  and  from  the  wilderness,  from 
nights  spent  alone  in  the  mountains  in  prayer,  did  he  go 
forth  on  his  ministry,  to  heal  the  sick  and  preach  in  their 
•  ■itirs.  How  abundant  in  labours  was  Paul!  in  all  these 
the  love  of  Christ  constrained  him. 

The    horse    may  be  the    symbol    of   an    activity  that 
does   not   tire.      The    idea   of  beauty    includes    that    of 
16* 


182  COMMENTARY. 

an  elastic  vigour  of  the  frame,  light,  free  from  heavi- 
ness, and  with  power  of  enduring  fatigue  and  exposure.* 
These  characteristics  are  imparted  in  perfection  to  the 
hody  and  soul,  hy  grace.  So  light,  elastic,  and  airy, 
shall  be  the  tread  of  the  spiritual  body,  so  different  from 
the  care-worn  footsteps  with  which  we  now  drag  along 
this  body  of  corruption,  that  we  shall  at  last  be  like  the 
angels,  not  liable  to  death  any  more,  being  the  children 
of  the  resurrection.  Luke  xx.  36.  While  other  pursuits 
bring  weariness  and  satiety,  the  Christian  life  grows  more 
interesting  and  pleasing.  Retirement  from  business,  with 
an  independence  and  full  honours,  grows  burdensome, 
though  desired  and  laboured  for  through  a  long  life. 
After  a  degree  of  success,  wealth,  and  reputation,  the 
soldier  becomes  weary  of  his  triumphs,  and  longs  for 
repose.  But  the  man  who  is  filled  with  the  Holy  Spirit, 
and  cultivates  the  habits  of  contemplation  and  action 
excited  by  grace,  will  find  the  service  of  Jesus  more  and 
more  delightful:  every  act  of  duty  exhausts  not,  but 
renews  his  strength;  and  though  the  infirmity  of  the 
flesh,  the  dulness  creeping  through  the  bodily  frame, 
from  age,  and  ardent  desire  to  enjoy  the  glory  of  his 
Lord,  may  make  him  anxious  to  flee  away   to  the  rest  in 

*  "Thus  I  set  my  printless  feet 
On  the  cowslip's  velvet  head, 
That  bends  not  as  I  tread." — Comus,  897. 

"  E'en  the  light  hare-bell  raised  its  head, 
Elastic  from  her  airy  tread." — Lady  of  tin  I 

"Unwearied  as  in  the  morning,  my  gallant  mare  dashed  away  over 
the  rooky  valley,  exulting   in  her  Btrength  and  Bpeed.     She  | 
against  the  powerful  Mameluke  bit,  as  if  its  curb  were  but  a  ohallenge, 
and  it  was  only  bj  Blackening  the  rein  that  she  could  be  induced   to 
pause  over  si. me  precipitous  descent,  or  tangled  copse;  then,  tossing 

her  proud  head,  she  would  I  mist  away  again  like  a  greyhound  from  the 
leash." —  Warburton't  Travel*. 


CHAPTER    I.  10.  183 

heaven,  no  weariness  with  the  work  of  holiness  and 
benevolence  is  felt;  he  is  sensible  that  as  his  outward 
man  perishes,  his  inward  man  is  renewed  day  by  day,  he 
mounts  up  on  wings  as  eagles,  and  never  is  he  more 
willing  to  remain  at  the  post  of  duty,  never  more  active 
in  every  good  work,  than  when  the  time  of  his  departure 
is  at  hand. 

Yer.  10.—  Thy  checks  are  comely  with  rows  of  jewels,  thy  neck  with 
chains  of  gold. 

The  chariot-horses  were  in  ancient  times  more  richly 
adorned  than  those  used  for  riding;  "the  harness  and 
trappings  of  such  were  extremely  elegant;  plumes  waved 
over  their  heads,  or  fanciful  crests  rose  gracefully  in  an 
arch  above  the  ears,  and  descended  in  front  to  the  nos- 
trils ;  round  the  neck,  immediately  at  the  head,  was  an 
embroidered  collar,  ending  in  a  rich  tassel,  or  bell;  the 
bit,  as  well  as  many  ornaments  of  the  bridle  and  trap- 
pings, were  of  gold,  and  other  precious  materials."*  A 
drawing  given  by  Layard  of  the  head  of  an  Assyrian 
horse,  thus  ornamented,  is  certainly  very  beautiful.  The 
mention  of  the  Egyptian  steed   in  ver.  9,  naturally  sug- 

*  Layard's  Nineveh,  vol.  ii.  272.  "On  grand  occasions  the  Egyptian 
horses  were  decked  with  fancy  ornaments;  a  rich  striped  or  checkered 
housing,  trimmed  with  a  broad  border,  and  large  pendent  tassels, 
covered  the  whole  body;  ami  two  or  inure  feathers,  inserted  i„  lion's 
heads,  or  some  other  device  of  gold,  formed  a  cresl  upon  the  summit  of 
the  bead-stall.  Bat  this  display  was  confined  to  the  chariots  of  the 
monarch,  or  the  military  chiefs."—  WUkmton,  vol.  i.  885.  Thus  when 
Latimis  ordered  the  ambassadors  sent  by  .hlueas  to  have  horses  given 
them  on  which  to  return, — in  Virgil — 

"At  bis  command 
The  steeds  caparisoned  with  purple  stand 

With  golden  trappings  glorious  to  behold; 

And  champ  betwixt  their  teeth  the  foaming  gold." 


184  COMMENTARY. 

gested  the  reference  here  made  to  the  beautiful  head- 
dress of  the  spouse.  Olearius  tells  us,  that  "all  the 
head-dress  that  the  Persian  ladies  make  use  of,  are  two 
or  three  rows  of  pearls,  which  are  not  worn  there  about 
the  neck,  as  in  other  places,  but  around  the  head,  begin- 
ning on  the  forehead,  and  descending  down  the  cheeks, 
and  under  the  chin,  so  that  their  faces  seem  to  be  set  in 
pearls.  This  coiffure  seems  to  be  very  ancient  among  the 
eastern  people."  Royal  brides  are  represented  by  ori- 
ental authors  as  dressed  after  this  manner.  So,  when 
the  Caliph  Al  Mamon  went  to  receive  Touran-Dokht,  that 
prince  found  her  seated  on  a  throne,  her  head  loaded  with 
a  thousand  pearls,  every  one  of  them  as  big  as  a  pigeon's 
egg,  or  a  large  nut,  which  rich  coiffure  the  caliph  resolved 
should  be  assigned  her  for  her  dowry.  D'Arvieux,  who 
describes  the  Arab  women  as  wearing  pieces  of  gold  coin 
hanging  down  by  the  sides  of  the  face,  adds,  that  they 
have  chains  of  gold  about  their  necks,  which  hang  down 
their  breasts.* 

*  Harmer,  20G.  Females  in  the  East  wear  an  ornament  on  the 
forehead,  which  is  made  of  thin  gold,  and  is  studded  with  precious 
stones.  Tyerman  and  Bennet  say  of  a  bride  they  saw  in  China,  "Her 
head-dress  sparkled  with  jewels,  and  was  most  elegantly  beaded  with 
rows  of  pearls  encircling  it  like  a  coronet;  from  which  a  brilliant 
angular  ornament  hung  over  her  forehead,  and  between  her  eyebrows." 
Curzon,  in  his  "Visits  to  Monasteries  in  the  Levant,"  referring  to  the 
Jews  of  Palestine,  says,  "The  women  are  covered  with  gold,  and 
dressed  in  brocades  stiff  with  embroidery.  Some  of  them  are  beauti- 
ful; and  a  girl  of  about  twelve  years  old,  who  was  betrothed  to  the  son 
of  a  rich  old  rabbi,  was  the  prettiest  little  creature  lever  saw;  her 
skin  was  whiter  than  ivory,  and  her  hair,  which  was  black  as  jet  and 
was  plaited  with  strings  of  sequins,  fell  in  tresses  nearly  to  the 
ground."  P.  186.  The  sufaof  the  modern  Egyptian  females  is  a  head- 
dress of  beautiful  network,  hanging  down  the  back,  and  filled  with 
jewels  of  various  kinds.  This  ornament  is  generally  made  by  dividing 
the  hair  into  a  number  of  tresses,  and  attaching  to  each  tress  three 
silken  threads.     These  threads  have  jewels  attached  to  them,  and  at 


CHAPTER   I.  10.  185 

The  words  of  this  verse  do,  therefore,  refer  to  the  rows 
or  strings  of  pearls  and  jewels  ladies  were  in  the  habit  of 
wearing  as  part  of  the  head-dress,  and  to  the  rich  neck- 
laces with  golden  chains  over  the  bosom.  Speaking  to 
the  Jewish  church  by  Ezekicl,  chap.  xvi.  11,  the  Holy 
Spirit  says,  "I  decked  thee  also  with  ornaments,  and  I 
put  bracelets  upon  thy  hands,  and  a  chain  on  thy  neck. 
And  I  put  a  jewel  on  thy  forehead,  and  ear-rings  in  thine 
ears,  and  a  beautiful  crown  upon  thine  head.  Thus  wast 
thou  decked  with  gold  and  silver."  The  comparison  of 
the  horse  refers  to  what  may  be  called  the  vital  energy  or 
principle  of  the  Christian  life :  this  verse  expresses  the 
virtues  which  may  be  superadded  by  grace.  Such  allu- 
sions are  frequent.  "  They  shall  be  an  ornament  of  grace 
unto  thy  head,  and  chains  about  thy  neck."  Prov.  i.  9. 
Wisdom  "shall  give  to  thine  head  an  ornament  of  grace, 
a  crown  of  glory  shall  she  deliver  to  thee."  Prov.  iv.  9. 
"In  like  manner,  also,  that  women  adorn  themselves  in 
modest  apparel,  with  shamefacedness,  and  sobriety;  not 
with  broidered  hair,  or  gold,  or  pearls,  or  costly  array, 
but  with  good  works."  1  Tim.  ii.  9.  "Whose  adorning, 
let  it  not  be  that  outward  adorning  of  plaiting  the  hair, 
and  of  wearing  of  gold,  or  of  putting  on  of  apparel ;  but 
let  it  be  the  hidden  man  of  the  heart,  in  that  which  is  not 
corruptible,  even  the  ornament  of  a  meek  and  quiet  spirit, 
which  is  in  the  sight  of  God  of  great  price." 

When  Pharaoh  would  honour  Joseph,  he  took  off  his 
ring  from  his  hand  and  put  it  on  Joseph's  hand,  and 
arrayed  him  in  vestures  of  fine  linen,  and  put  a  gold  chain 
about  his  neck.   Gen.  xli.  42.     Thus,  by  the  king's  com- 

the  end  a  Bmall  gold  coin.  Mr.  Lane  remarks,  "The  sufa  appears  to 
me  the  prettiest,  as  well  as  the  most  singular  of  the  ornaments  worn  by 
Egyptian  ladies.  The  glittering  of  the  burck,  and  their  clinking 
together  as  the  wearer  walks,  have  a  peculiarly  lively  effect." 


186  COMMENTARY. 

mand,  they  put  a  chain  of  gold  about  the  neck  of  Daniel. 
Dan.  v.  29.  And  when,  like  Joseph,  we  are  drawn  from 
the  horrible  pit  of  our  natural  condition,  and  raised  by 
adoption  to  the  second  rank  in  God's  glorious  kingdom, 
even  to  be  the  sons  of  God,  how  pure  and  rich  the  robe 
he  throws  around  us,  the  same  in  texture  with  that  worn 
by  Jesus,  even  his  resplendent  righteousness;  how  beau- 
tiful those  pearls  of  virtue  and  chains  of  heavenly  graces, 
conferred  by  him,  clustered  together  by  the  invisible 
thread  of  divine  influence,  while  kept  steadfast  and  illu- 
mined by  the  golden  clasp  of  love.  These  the  topaz  of 
Ethiopia  shall  not  equal,  neither  shall  they  be  valued 
with  pure  gold ;  ornaments  so  priceless  as  to  be  brought 
down  to  us  by  the  hands  of  the  Holy  Spirit  from  that 
world  where  so  excellent  are  all  things,  that  the  very 
pavement  of  the  streets  is  pure  gold,  as  it  were  transpa- 
rent glass.  The  Apostle  enumerates  some  of  the  jewels 
thus  grouped  together;  "Add  to  your  faith,  virtue;  and 
to  virtue,  knowledge;  and  to  knowledge,  temperance;  and 
to  temperance,  patience;  and  to  patience,  godliness;  ami 
to  godliness,  brotherly  kindness;  and  to  brotherly  kind- 
ness, love."  2  Peter  i.  5.  So  beautiful  and  valuable  are 
these,  that  a  single  one  of  the  number  is  above  all  price. 
"If  a  man  would  give  all  the  substanec  of  his  house  for 
love,  it  would  utterly  be  contemned."   Song  viii.  7. 

These  virtues,  the  ornament  of  the  saint,  are  something 
distinct  from  his  character  by  nature,  and  arc  superadded 
by  grace.  There  arc  not  in  our  hearts  the  germs  of  graces, 
lying  like  seeds  in  an  ungenial  soil,  awaiting  the  beams 
of  the  summer  sun  for  warming  them  into  life:  our  Banc- 
tification,  as  well  as  our  regeneration,  is  not  the  develop- 
ment of  latent  goodness  nf  heart,  bul  the  creation  of 
those  excellences  which  constitute  holiness.  No  new 
faculties  arc  added  by  the  work  of  the  Spirit.      He  does 


c  II  apt  eh  I.  u.  187 

not  take  of  the  intellectual  powers  belonging  to  a  superior 
order  of  beings,  and  ingraft  them  into  our  soul.-  He  gives 
life  to  the  withered  hand,  strength  to  the  palsied  limbs, 
and  sight  to  the  blinded  eye  of  the  soul.  Like  the  author 
of  our  spiritual  being,  rising  as  a  branch  from  the  stem 
or  stump  of  the  decayed  tree  of  Jesse,  there  comes  forth, 
by  the  energy  of  grace,  from  the  roots  of  the  fallen  trunk 
of  our  ruined  soul,  a  shoot  that  grows  by  sanctification 
into  a  tree  of  righteousness.  By  the  Holy  Ghost,  the 
soul  darkened  and  changed  to  stone  through  sin,  is  inlaid 
with  eyes  pure  as  the  seven  eyes  upon  the  stone  laid 
before  Joshua,  Zech.  iii.  9;  pure  as  those  seven  eyes  of 
the  Lamb,  Rev.  v.  6;  and  is  inlaid  with  sensibilities  alive 
to  the  faintest  beams  of  divine  goodness;  and  with  ears 
that  gather  home  to  the  very  core  of  our  being  the  tones 
of  the  melting  voice  of  our  God;  and  with  affections 
which,  unfolding  more  beauteous  than  Sharon's  rose, 
exhale  a  perfume  grateful  even  amid  the  odours  of  hea- 
ven, and  gather  in  their  bosom  the  rays  of  the  Father's 
love,  the  drops  of  the  Spirit's  dews.  What  jewels  of  the 
spouse,  so  beautiful  as  those  endowments!  "What  chains 
of  gold,  so  comely  as  these  clusters  of  heavenly  graces ! 

Vkr.  11. — We  will  make  thee  borders  of  gold  with  studs  of  silver. 

The  Hebrew  word  here  rendered  "borders,"  is  the 
same  with  that  rendered  "rows,"  in  ver.  10;  and  would 
seem  to  refer  here  to  the  same  kind  of  ornaments.*      The 

*  In  the  Odyssey,  lib.  xv.,  there  is  nmeh  said  that  refers  to  the  pur- 
suits and  skill  of  the  Sidonians,  whose  intercourse  with  the  Jews  in  the 
time  of  Solomon  is  well  known.  Among  other  things,  there  is  :i  refer- 
ence Which  seems  to  illustrate  this  text: 

"A  man  of  theirs,  Bubtle  and  .-lnvwd,  produced 
A  splendid  collar,  gold  with  amber  strung. 
With  deep  delight,  my  neither  and  her  maids 

Gazed  on  it." — Lib.  xv.  459. 


188  COMMENTARY. 

queen  was,  however,  distinguished  by  a  crown,*  Jer. 
xiii.  18;  Ezek.  xvi.  12;  Esth.  ii.  IT;  and  to  the  crown 
these  words  may  refer.  Struck  witli  her  beauty,  as 
adorned  with  rows  of  jewels,  the  king  wishes  to  give  the 
finish  to  her  head-attire,  by  placing  on  her  a  crown  of 
gold,  variegated  with  studs  of  silver.  As  in  Ps.  xxi.  3: 
"  Thou  settest  a  crown  of  pure  gold  on  his  head."  There 
is  laid  up  for  every  saint  a  crown  of  righteousness,  which 
the  Lord  shall  give  at  that  day  unto  all  them  that  love 
his  appearing.  "Whatever  the  exact  ornaments  here  men- 
tioned, the  idea  is  that  the  beloved  would  add  to  the 
beautiful  ornaments  already  worn  by  the  bride,  others  of 
the  most  precious  kind,  devised  and  made  by  himself. 
While  the  graces  considered  under  the  foregoing  verse, 
are  developing  in  this  life,  there  are  in  reserve  in  the 
treasury  of  heaven,  crowning  glories  which  shall  be  re- 
ceived when  the  chief  Shepherd  shall  appear.  "  Unto 
every  one  that  hath  shall  be  given."  Those  who  are  faith- 
ful to  their  trust,  even  though  by  making  their  pound 
gain  five  pounds,  shall  be  made  rulers  over  cities,  kings 
unto  God.  "Were  we  presented  by  some  kingly  friend 
with  costly  jewels,  the  same  in  appearance  with  those 
worn  by  himself,  he  would  be  little  likely  to  follow  those 
gifts  with  others  equally  valuable,  did  we  receive  them 
with  eagerness  but  afterwards  appear  without  them,  and 
allow  them  to  lie  neglected,  unworn,  and  bedimmed. 
Neglect  of  the  ring  and  gold  chain  by  Joseph,  would  have 
certainly  drawn  on  him  the  displeasure  of  Pharaoh.  ]>y 
guarding  faithfully  the  treasures  committed  to  our  heart 
by  the  Holy  Spirit,  we  shall  find  him  constantly  adding 

*  The  Hebrew  word  rendered  "spouse,"  in  Bong  iv.  s.  9,  10,  11,  12, 

means  B  crowned  one,  derived  from  a  root  sijrnifvini;  to  make  perfect; 
and  then  used  to  express  a  bride,  from  the  completion  put  to  her  attire 
by  the  bridal  ohaplet  or  crown 


CHAPTER    I.    11.  189 

to  them,  changing  us  from  glory  to  glory,  till  the  soul,  all 
glorious  within,  with  clothing  of  wrought  gold,  emerges 
from  its  probation  on  earth  into  the  unending  bridal  fes- 
tivities of  heaven,  fairer  than  the  woman  clothed  with  the 
sun,  and  the  moon  under  her  feet,  and  on  her  head  a 
crown  of  stars.  Success  in  amassing  wealth  depends  on 
keeping  and  using  properly  the  amounts  acquired  from 
time  to  time;  no  reasonable  expectation  can  be  indulged 
of  its  being  otherwise  in  our  efforts  for  gathering  the 
riches  of  God's  grace. 

How  much  more  glorious  and  desirable  must  be  the 
ornaments  thus  conferred  by  Jesus,  than  those  which 
man  elaborates  for  himself.  Desire  of  personal  inde- 
pendence is  a  besetting  sin  of  our  fallen  nature.  Among 
men  of  the  world  much  is  heard  about  self-reliance  as 
the  spring  of  success  in  life :  with  such  persons  the  glo- 
rification of  self  is  the  chief  thing;  and  they  wish  the 
impression  made  that  this  fabric  of  fortune  is  the  work 
of  their  own  wisdom  and  power;  they  hate  the  idea  of 
dependence  even  on  Him  who  formed  the  machinery  of 
their  intellect,  even  of  their  whole  being,  and  without 
the  stream  of  whose  living  influence  that  machinery 
must  instantly  cease  to  move.  With  the  nature  of  the 
characters  thus  formed,  wc  are  familiar.  Their  portraits 
are  recorded  in  colours  of  selfishness,  pride,  ambition, 
and  blood.  However  ill-disguised  by  vanity  and  policy, 
the  smothered  sentiments  of  such  hearts,  on  viewing 
their  doings,  position,  and  success,  are,  "Is  not  this 
great  Babylon  that  I  have  built  by  the  might  of  my 
power,  and  for  the  honour  of  my  majesty."  Dan.  iv.  30. 
Reputation,  influence,  riches,  everything  thus  relying 
on  self  as  its  foundation,  must  be  unsubstantial  as  a 
fabric  resting  on  the  vapour  that  appeareth  for  a  little 
17 


100  COMMENTARY. 

time  and  then  vanisheth  away.  All  such  hopes  and 
structures  of  pride  are  so  fragile  and  unreal,  that  a 
breath  of  air  may  blast  them,  and  reduce  their  possess- 
ors to  a  condition  as  friendless  and  pitiable  as  that  to 
which  the  haughty  king  of  Babylon  was  brought  down 
by  a  voice  that  fell  from  heaven  while  yet  the  word  was 
in  his  mouth.  Like  the  palace  of  ice,  fairy-like  in  ap- 
pearance yet  repulsively  cold,  built  on  a  foundation 
uuderneath  which  was  a  hidden  river  ready  to  swallow 
it  up  at  the  return  of  spring,  all  the  labours  of  human 
pride  and  self-reliance,  for  rearing  a  fabric  of  happiness 
and  renown,  must  issue  in  results  equally  unsubstantial, 
and  destined  to  be  perfectly  lost  when  the  scenes  of  this 
wintry  world  are  displaced  in  heaven  by  the  beauties 
of  an  unbounded  spring.  ■  How  much  superior  the  char- 
acter which  is  formed  by  the  virtues  made  for  us  by 
God  the  Father,  the  Son,  and  the  Spirit!  Casting 
aside  this  self-reliance,  which  is  another  name  for  pride, 
let  us  substitute  therefor  reliance  on  the  Holy  Ghost; 
so  that  to  us  the  words  may  be  addressed,  "Ye  arc  his 
workmanship,  created  in  Christ  Jesus  unto  good  works." 
The  results  of  the  artistic  skill  of  this  boasted  self- 
reliance  are  enumerated  by  one  who  best  knows  the 
heart;  which  are  these — "adultery,  fornication,  unclean- 
ness,  lasciviousness,  idolatry,  witchcraft,  hatred,  variance, 
emulation,  wrath,  strife,  seditions,  heresies,  envyings, 
murders,  drunkenness,  rcvclings,  and  such  like."  Gal. 
v.  19.  The  borders  of  gold,  with  studs  of  silver,  made 
for  those  who  depend  on  the  Spirit,  include  such  jewels 
as,  "love,  joy,  peace,  long-suffering,  gentleness,  good- 
ness, faith,  meekness,  temperance." 

How  much  honour  is  conferred  on  the  spouse,  and 
how  strong  the  proof  of  his  love,  when  the  beloved,  the 
king,    condescends    to   make     these    ornaments   himself. 


CHAPTER   I.  11.  191 

He  docs  not  say,  "We  will  give,"  but  "We  will  make, 
&c."  There  were  two  reasons  for  this;  none  but  himself 
could  finish  those  things  in  a  manner  sufficiently  royal 
and  splendid;  and  it  is  a  gratification  for  him  to  be  thus 
occupied  in  labours  for  the  souls  he  loves.  The  virtues 
adorning  the  redeemed,  the  beauties  of  their  souls,  their 
spiritual  bodies,  can  be  the  workmanship  of  none  less 
than  Jesus  Christ.  Growing  unto  an  holy  temple  in 
the  Lord,  we  are  budded  together  for  an  habitation  of 
God  through  the  Spirit;  and  he  by  whom  we,  as  living 
stones,  are  built  up  a  spiritual  house — is  one  who  has 
been  filled  to  an  infinitely  greater  degree  than  Bezaleel, 
the  architect  of  the  tabernacle,  with  the  Spirit  of  God, 
in  wisdom,  and  in  understanding,  and  in  knowledge,  and 
in  all  manner  of  workmanship,  Exod.  xxxi.  3 — is  Christ 
the  wisdom  of  God,  and  Christ  the  power  of  God.  He 
cleanses  us  from  sin;  he  overlays  the  refined  gold  of  the 
sanctified  heart,  with  engraving  more  beautiful  than  was 
ever  wrought  in  the  gems  worn  on  Aaron's  breast;  his 
hands  alone  set  this  priceless  jewel  of  a  transparent  soul 
in  the  pellucid  shrine  of  a  spiritual  body;  and  deposits 
it  among  the  peculiar  treasure  of  the  King  of  kings,  in 
the  secret  of  the  Most  High,  under  the  shadow  of  the 
Almighty.  And  this  is  to  him  a  labour  of  love.  His 
affection  for  us  forbids  the  idea  of  entrusting  this  work 
to  other  hands,  even  could  any  be  found  equal  to  the 
task.  The  heart  of  Jesus  delights  to  anticipate  our 
wants,  to  labour  for  our  good,  though  in  bearing  the 
burden  of  a  cross.  He  is  the  artificer  of  our  fortune;  he 
carves  out  our  whole  destiny ;  he  makes  all  that  is  valu- 
able and  beautiful  about  us;  and  our  only  pride  is  in 
the  consciousness  of  having  nothing  which  we  have  not 
received. 


192  COMMENTARY. 

Ver.  12. — While  the  king  sitteth  at  his  table,  my  spikenard  sendeth 
forth  the  smell  thereof. 

According  to  oriental  customs  the  encampment  moving 
from  place  to  place  is  here  supposed  to  have  stopped,  and 
the  king  to  have  seated  himself  for  enjoying  the  society 
of  his  friends.  Thus  Layard  says:  "When  they  reached 
the  tents,  the  chiefs  placed  themselves  on  the  divan, 
whilst  the  others  seated  themselves  in  a  circle  on  the 
green-sward.  An  abundant  repast  had  been  prepared 
for  them.  The  meaning  of  the  verse  is  this — My  per- 
fume is  most  fragrant,  and  while  the  beloved  is  enjoying 
his  repast  in  the  circle  of  his  friends,  delights  him  with 
the  richness  of  it  odour.*  According  to  Good,  the 
phrase  "gracing  the  banquet,"  is  in  common  use  among 
the  Persian  poets,  to  delineate  an  elegant  woman.  Mary 
showed  her  regard  for  our  Lord  by  bringing  very  costly 
spikenard,  and  anointing  Jesus  while  at  table,  so  that 
the  house  was  filled  with  the  odour  of  the  ointment. 
John  xii.  3.  In  the  same  spirit  does  the  spouse  here 
desire  to  show  her  affection  for  the  beloved. 

After  the  manifestations  of  Jesus'  love  alluded  to,  in 
being  brought  into  his  chambers,  ver.  4,  the  soul  longing 

*  See  notes  on  ver.  3.  The  spikenard  was  a  very  precious  and 
costly  unguent,  obtained  in  Judea  by  foreign  commerce  from  the 
eastern  coast  of  Africa  and  from  India.  The  ointment  of  spikenard 
used  by  Mary,  John  xii.  3,  was  "very  costly;"  and  Hoi-ace,  who  lived 
in  the  same  age,  promises  Virgil  a  whole  cadus,  about  nine  gallons,  of 
wine,  for  a  small  onyx-box  full  of  spikenard.  "The  composition  of 
this  unguent  is  given  by  Dioscorides,  who  describes  it  as  being  made 
with  nut  oil,  and  having  as  ingredients  malabathrum,  BChoenus,  costus, 
ainomum,  nardus,  myrrha,  and  balsamnm,  that  is  almost  all  the  most 
valued  perfumes  of  antiquity."  Dr.  Boyle,  when  in  [ndia,  near  the 
foot  of  the  Himalaya  mountains,  found  this  plant  brought  down  in 
considerable  quantities  as  an  article  of  commerce;  and  shows  that  the 
Jewish  spikenard  >\as  most  probably  derived  from  these  regione.— 
Kitto'a  Cye.  Bib.  Lit. 


CHAPTER  I.  12.  193 

for  his  presence  follows  hard  after  him  by  pilgrimage 
in  the  paths  of  duty,  "by  the  footsteps  of  the  ilock." 
Having  found  him  whom  her  soul  loved,  and  being 
brought  again  into  his  presence  on  terms  of  affectionate 
friendship  by  receiving  the  reviving  power  of  the  Holy 
Spirit  under  different  circumstances  from  those  before 
noticed,  she  here  expresses,  in  ver.  12,  the  effect  pro- 
duced by  his  presence,  in  kindling  the  affections  into  a 
lively  glow.  The  presence  of  Jesus  as  felt  by  the  divine 
light  beaming  in  the  effulgent  cloud  of  the  Spirit's 
influences  continually  around  him,  is  unfolded  to  us  at 
different  times,  and  in  various  ways.  Now,  we  are 
revived  by  entering  into  that  cloud  alone  in  our  closet, 
more  retired  perhaps,  than  the  three  chosen  disciples 
amid  the  glory  on  Tabor;  again,  we  feel  ourselves  with 
him  by  our  hearts  burning  within  us  when  journeying 
by  the  way;  and  then,  we  meet  with  him  by  grace  show- 
ered on  the  soul  in  the  enjoyment  of  public  ordinances, 
especially  the  sacrament  of  the  supper.  Here,  his 
society  is  enjoyed  not  in  private  communion,  his  cham- 
bers, but  in  public,  at  his  table,  in  the  circle  of  his 
friends. 

At  this  banquet,  he  presides  in  person,  with  kingly 
majesty.  In  the  Psalms,  especially  the  forty-fifth  and 
seventy-second,  to  which  this  Song  is  allied,  the  epithet 
"the  king,"  was  held  by  the  Jews  to  designate,  in  all 
cases,  except  where  the  context  directs  otherwise,  the 
Messiah.  As  here  used,  this  title  seems  to  refer  less  to 
what  is  technically  called  his  kingly  office,  than  to  his 
divine  nature.  He  who  receives  us  into  reconciliation 
and  communion,  is  the  King,  the  most  exalted  personage 
in  the  government  of  God,  is  divine,  is  God.  When,  after 
especial  blessedness  in  the  private  duties  of  religion,  at 
times  when  there  may  be  nothing  unusual  in  the  Church 
17* 


194  C0MMENTA11Y. 

as  a  body,  we  have  been  cleaving  to  Christ  by  patient 
labours,  without  any  uncommon  enjoyment,  we  find  not 
unfrequently,  on  coming  to  the  sacramental  table,  the 
King  of  saints  there  refreshing  us  with  the  hidden  manna 
for  the  hungry  soul,  with  the  water  of  life  for  the  thirsting 
spirit,  and  with  golden  censers  alive  with  holy  fire  and 
heavenly  incense  for  kindling  anew  the  smouldering  affec- 
tions of  the  heart.  At  these  seasons  of  reviving  love,  we 
dwell  much  on  the  grandeur  and  divinity  of  our  Lord ; 
and  love  to  feel,  "  Thou  art  fairer  than  the  children  of 
men;  grace  is  poured  into  thy  lips." 

Sitting  together  at  table  was  evidence  of  reconciliation 
and  friendship:  "If  any  man  hear  my  voice,  and  open 
the  door,  I  will  come  in  to  him,  and  will  sup  with  him, 
and  he  with  me."  Rev.  iii.  20.  There  is  in  preparation 
in  heaven  a  marriage-supper  of  the  Lamb,  at  which  he 
and  those  who  having  been  once  enemies  are  reconciled, 
shall  sit  down  in  affectionate  fellowship  and  unbroken 
peace.  Just  as,  previous  to  the  coming  of  Christ,  the 
nature  of  his  death  was  represented  by  the  Jewish  sacri- 
fices ;  so,  the  nature  of  that  feast  of  love  on  high,  for 
which  all  things  in  this  world  are  a  preparation,  is  illus- 
trated to  us  by  the  services  of  the  Lord's  supper.  In 
every  sacrifice,  the  part  consumed  by  fire  was  considered 
as  God's;  and  the  offerer  ate  a  portion  to  show  his 
restoration  to  fellowship  with  his  offended  king;  while 
the  altar  was  God's  table,  at  which  he  and  the  sinner  thus 
met  in  reconciliation.  In  the  Lord's  supper  we  arc  par- 
taking, in  the  only  way  now  possible,  of  the  sacrifice  once 
for  all  offered  on  Calvary;  and  while  doing  this,  show 
forth  the  Lord's  death,  till  he  come  and  drink  the  fruit  of 
the  vine  anew  with  us  in  his  Father's  kingdom;  till  the 
reconciliation  through  his  death,  now  shadowed  dimly 
through  these  emblems,  shall  be  perfectly  consummated 


CHAPTER   I.  12.  105 

in  both  body  and  soul,  by  sitting  with  him  at  table  in  the 
New  Jerusalem.  This  feast  of  love  will  be  enjoyed  in 
perfection  in  heaven;  and  all  things  connected  with  this 
sacrament  on  earth  are  pledges  and  foretastes  of  the 
fulness  enjoyed  above.  All  the  sacrificial  appointments 
of  the  tabernacle  were  shadows  of  the  blessings  we  now 
enjoy;  and  shadows  of  them  as  the  beginning  of  the  mani- 
festation of  God  to  his  redeemed,  and  their  attending  joy 
in  heaven.  In  the  camp  of  Israel,  God  was  in  the  circle 
of  his  friends  by  the  Shcchinah;  at  the  supper,  he  was 
thus  present  in  the  bodily  form  of  Jesus ;  now  at  the  com- 
munion table,  in  the  congregation,  and  where  two  or  three 
are  gathered  in  his  name,  he  is  there  in  the  influences  of 
the  Holy  Spirit;  and  in  heaven,  he  that  sitteth  on  the 
throne,  even  the  Lamb,  shall  for  ever  dwell  among  them. 
The  covenant  made  with  Israel  at  the  foot  of  Sinai,  was 
not  completed  until,  after  the  shedding  of  blood  and  its 
application  by  sprinkling,  the  elders,  as  representatives  of 
the  people,  went  up  into  the  mount,  and  there  seeing  the 
God  of  Israel,  did  eat  and  drink  in  his  presence.  In  like 
manner,  the  new  covenant,  established  on  better  promises, 
will  not  receive  its  perfect  ratification  until  all  those  on 
whom  has  been  shed  the  blood  of  sprinkling,  are  gathered 
up  into  the  most  holy  mount  on  which  rests  the  purity  of 
the  eternal  clearness  of  heaven;  and  there,  led  on  by  a 
greater  than  Moses,  even  by  the  Lamb  slain,  drink  the 
new  wine  at  the  table  where  presides  the  King  of  kings 
in  the  fulness  of  his  glory. 

"My   spikenard  sendcth    forth    the   smell    thereof."* 

*  The  following,  from  Chardin's  Voyages,  illustrates  this — mentioned 
by  him  for  showing  how  prodigal  the  oriental  females  are  in  the  use  of 
perfumes.  "  I  remember  that  at  the  solemnization  of  the  nuptials  of 
the  three  princesses  royal  of  Golconda,  whom  the  king,  their  father, 
who  had  no  other  children,  married  in  one  day,  in  the  year  1679,  per- 


19G  COMMENTARY. 

This  was  the  oil  of  spikenard,  the  most  costly,  precious, 
and  grateful  perfume,  with  which  the  spouse  was  anointed 
according  to  the  practice  of  using  such  things  profusely 
at  entertainments.  In  this  communion  with  Christ,  our 
presence  is  as  agreeable  to  him  as  the  fragrance  of  spike- 
nard, and  his  society  is  delightful  to  us  as  a  bundle  of 
myrrh  or  cluster  of  camphire.  With  these  perfumes  of 
the  oil  of  gladness,  the  great  governor  of  the  feast  is 
anointed  without  measure;  and  as  the  virgins  love  him 
because  of  the  savour  of  his  good  ointments,  so  his  delight 
is  with  none  among  the  sons  of  men  but  those  who  have 
received  an  unction  from  the  Holy  one.  The  use  of  fra- 
grant oils  was  not  a  more  necessary  preparation  for  the 
society  of  friends  at  a  feast,  than  is  the  anointing  of  the 
Spirit  requisite  to  fit  us  for  seeing  God.  This  unction 
comes  from  himself.  Hence  the  Psalmist  says,  "Thou 
anointest  my  head  with  oil."  The  graces  of  the  holy 
heart,  so  acceptable  to  God,  are  the  work  of  the  Spirit. 
He  makes  us  partakers  of  the  excellency  of  the  fulness  of 
Christ,  even  grace  for  grace.  He  brings  to  us,  in  this 
wilderness,  from  the  hills  of  frankincense  on  high,  those 
graces  of  liquid  perfume  which  arise  from  the  alabaster 
of  a  heart  broken   in   contrition,   in   odours   of  prayers, 

fumes  were  lavished  on  every  invited  guest  as  he  arrived.  They  sprin- 
kled them  on  those  who  were  clad  in  white,  but  gave  thoin  into  the 
hands  of  those  who  wore  coloured  raiment,  because  their  garments 
would  have  been  spoiled  by  throwing  it  orer  them,  which  was  done  in 
the  following  manner.  They  threw  over  the  body  a  bottle  of  roBe- 
Water,  containing  about  half  a  pint,  and  then  a  large  bottle  of  water 
tinted  with  Baffron,  in  such  a  manner  that  the  clothes  would  have  been 
stained  with  it.  After  this,  they  rubbed  the  arms  and  the  body  with  a 
liquid  perfume  of  laudanum  and  amerbgris,  and  they  put  around  the 
throat  a  thick  cord  of  jasmine.     I  was  thus  perfumed  with  Baffron  in 

many  great  houses  of  this  country,  and  in  other  places.  This  attention 
and  honour  18  8  universal  custom  among  the  women  who  have  the 
means  of  obtaining  this  luxury 


CHAPTEK  I.  13.  107 

desires,  and  affections,  most  grateful  to  this  kingly  friend. 
Love,  holiness,  all  the  desires  unfolding  purity  of  heart, 
are  the  things  well  pleasing  to  our  Redeemer.  The 
unction  of  the  Holy  Spirit  diffuses  around  us  a  refreshing 
perfume,  by  enlivening  and  developing  our  graces.  As 
the  Spirit  is  inseparable  from  the  presence  of  Jesus,  every 
approach  of  our  Lord  brings  Avith  it  an  influence  "which, 
by  enlivening  the  affections,  draws  forth  the  precious 
exhalations  of  the  spikenard  of  the  heart.  Thus  does  the 
sun  of  spring  fill  the  calm,  pure  air,  with  fragrance  from 
the  landscape's  blooms,  the  garden's  flowers,  by  pouring 
around  their  roots  the  genial  unction  of  his  reviving  glow. 
In  the  sacrament  of  the  supper  we  are  merely  expressing 
by  ceremonies  that  which  it  is  our  privilege  and  duty  con- 
tinually to  enjoy.  Not  the  communion  service  only,  but 
our  whole  life,  is  a  continual  sacramental  feast.  As  such, 
this  feast  may  preserve  our  affections  always  in  a  glow, 
by  keeping  us  near  to  Christ;  and  when  our  fervour  may 
have  manifestly  declined,  we  shall  find  that  it  is  not 
because  Jesus  has  left  the  circle  of  his  friends,  but  because 
we  have  gone  out  from  among  them,  like  Judas,  led  by 
love  of  gain  or  some  kindred  desire,  when,  had  we,  like 
the  beloved  disciple,  lingered  fondly  near  our  Lord,  Ave 
might  have  enjoyed  a  like  fervour  of  affection. 

\f.\x.  18. — A  bundle   of  myrrh   is  my  well-beloved  unto  mc;  he  f hall 
lie  all  night  betwixt  my  breasts. 

The  tAvclfth  verse  having  expressed  the  agreeablcness 
of  the  holy  heart  to  Jesus,  the  thirteenth  and  fourteenth 
verses  set  forth  the  pleasantness  of  the  society  of  Christ 
to  the  saint.  This  passage  has  been  much  misrepre- 
sented. 'We  would  read  it,  My  beloved  is  unto  me  as 
an  amulet,  (a  bag,  or  delicate  vessel,)  filled  with  liquid 


198  C  0  M  xM  E  N  T  A  R  Y. 

myrrh,  that  is  borne  continually  in  the  bosom.*  Myrrh 
was  one  of  the  most  costly  and  fragrant  perfumes.  The 
shrub  was  beautiful,  with  smooth  leaves  of  a  dark  green 
on  the  upper,  and  a  whitish  colour  on  the  under  surface, 
with  flowers  of  a  reddish  purple,  and  a  remarkable  odour 
in  the  root,  branches,  leaf,  and  bloom;  so  that  a  cluster 
gathered  therefrom  was  beautiful  and  fragrant;  yet  the 
liquid  obtained  by  exudation  gave  the  tree  its  chief 
value,  and  is  most  probably  what  is  here  mentioned.  No- 
thing of  the  kind  could  be  more  delightful  to  the  senses, 
than  myrrh  thus  worn  in  the  bosom.  Rich  perfume 
very  appropriately  represents  the  influences  of  the  Holy 
Spirit;  and  what  can  illustrate  more  beautifully  than  this, 
those  divine  influences  distilled  as  dew  from  the  moun- 
tain of  myrrh  and  hill  of  frankincense,  and  lying  with 

*  "  The  eastern  women,  among  other  ornaments,  used  little  perfume- 
boxes,  or  vessels  filled  with  perfumes,  to  smell  at.  These  were  worn 
suspended  from  the  neck,  and  hanging  down  on  the  breast.  Such 
snielling-boxes  are  still  in  use  among  the  Fersian  women,  to  whose 
necklaces,  which  fall  below  the  bosom,  is  fastened  a  large  box  of 
sweets;  some  of  these  boxes  are  as  big  as  one's  hand;  the  common 
ones  are  of  gold,  the  others  are  covered  with  jewels.  They  are  all 
bored  through,  and  filled  with  a  black  paste,  very  light,  made  of  musk 
and  amber,  but  of  very  strongsmell." — Burdcr.  Among  the  Egyptian-;, 
"Small  boxes,  made  of  wood  or  ivory,  were  very  numerous,  offering, 
like  the  vases,  a  multiplicity  of  forms;  and  some,  which  contained 
cosmetics  of  divers  kinds,  served  to  deck  the  dressing-table,  or  a  lady's 
boudoir.  They  were  carved  in  various  ways,  and  loaded  with  orna- 
mental devices  in  relief;  sometimes  representing  the  favourite  lotus- 
flower,  with  its  buds  and  stalks,  a  goose,  gazelle,  fox,  or  other  animal." 
—  Wilkinson,  vol.  ii.  350,  where  may  be  found  much  that  is  interesting 
on  this  subject.  lie  gives  also,  (vol.  iii.  107,)  an  account  and  drawings 
of  some  curious  Chinese  bottles,  which  have  been  found  in  various 
tombs,  and  were  evidently  brought  to  Egypt  through  India  at  a  very 
remote  period.  They  arc  about  two  inches  in  height;  one  side  presents 
a  flower,  and  the  other  this  inscription:  "The  flower  opens,  and  lo! 
another  year."  They  must  have  been  filled  with  some  precious  ingre- 
dient, whose  value  may  be  inferred  from  the  size  of  the  vase. 


CHAPTER    I.  14.  199 

an  embalming  power  and  exhilarating  fragrance  in  the 
very  bosom  of  the  soul,  the  centre  of  the  spiritual  heart. 
This  language  is  not  stronger  than  those  passages  of 
Scripture  which  speak  of  Christ  dwelling  in  us  by  his 
Spirit — "Christ  in  you  the  hope  of  glory,"  Col.  i.  27; 
"Filled  with  all  the  fulness  of  God,"  Eph.  iii.  19. 
Jesus  says  that  his  Spirit  shall  be  in  us  "a  well  of 
water  springing  up  into  everlasting  life,"  John  i\\  14. 
Here,  the  illustration  is  varied  for  showing  still  further 
the  loveliness  and  benefit  of  his  presence,  by  saying  that 
through  his  Spirit  he  is  in  the  pure  heart,  as  distillations 
of  liquid  myrrh.  Lodged  at  the  bottom  of  the  heart, 
like  a  cluster  of  liquid  or  pulverized  myrrh,  the  love  of 
Jesus,  the  truths,  thoughts,  consolations,  and  influences 
of  the  Holy  Spirit,  exhale  and  roll  through  all  the  chan- 
nels of  the  soul,  with  a  soothing  exhilarating  power,  and 
diffuse  there  as  much  as  is  now  possible  to  be  enjoyed 
of  heaven. 

Ver.  14. — My  beloved  is  unto  me  as  a  cluster  of  camphire  in  the  vine- 
yards of  Eugedi. 

The  idea  of  the  foregoing  verse  is  presented  in  an- 
other form;  My  beloved  is  like  a  cluster,  or  bouquet, 
of  camphire  blooms  from  the  gardens   of  Engcdi.*     By 

*  "After  the  ceremony  of  anointing  was  over,  and  in  some  cases 
at  the  time  of  entering  the  saloon,  a  lotus-flower  was  presented  to  each 
guest,  who  held  it  in  his  hand  during  the  entertainment.  Servants 
x-  'hen  brought  necklaces  of  flowers,  composed  chiefly  of  the  lotus;  a 
ga  rland  was  put  round  the  head,  and  a  single  lotus  bud,  or  a  full-blown 
flo  wer,  was  so  attached  as  to  hang  over  the  forehead.  Many  of  them, 
in;  ide  up  into  wreathes  and  other  devices,  were  suspended  upon  stands 
pi  1  nod  in  the  room,  to  be  in  readiness  for  immediate  use,  and  servants 
"wis,  '.ere  constantly  employed  to  bring  other  fresh  flowers  from  the  garden, 
in^  \  order  to  supply  the  guests  as  their  bouquets  faded;  and,  to  prevent 
t!  leir  withering,  they  were  generally  put  close  to  jars  of  water,  into 
w'     pich  their  stalks  were  probably  immersed.     The  stands  that  served 


200  COMMENTARY. 

the  camphire  is  most  probably  meant  the  Jtennali,  a  plant 
growing  to  the  height  of  eight  or  ten  feet,  beautiful  to 
the  eye  and  grateful  to  the  smell.  "  The  dark  colour  of 
its  bark,  the  light  green  of  its  foliage,  the  softened  mix- 
ture of  white  and  yellow,  with  which  the  flowers,  collected 
into  long  clusters  like  the  lilac,  are  coloured ;  the  red 
tint  of  the  ramifications  which  support  them,  form  a  com- 
bination the  effect  of  which  is  highly  agreeable.  The 
flowers  whose  shades  are  so  delicate,  diffuse  around  the 
most  grateful  odours,  and  embalm  with  their  strong  fra- 
grance the  gardens  in  which  they  grow,  and  the  apart- 
ments which  they  adorn.  The  women  take  pleasure  in 
decking  their  persons  and  apartments  with  these  delight- 
ful blossoms."  The  best  of  these  flowers  grew  in  Engedi, 
a  part  of  the  fertile  plain  of  Jericho,  abounding  not  only 
in  vineyards,  but  also  in  gardens  for  aromatic  shrubs,  in 
the  gums  and  balsams  of  which  the  Jews  carried  on  a 
traffic.  In  the  days  of  Jerome,  this  region  was  remark- 
able for  the  balm  of  Gilead.  To  persons  thus  familiar 
with  these  beautiful  and  fragrant  clusters,  nothing  could 
be  more  expressive  of  the  loveliness  of  the  presence  of 
another,  even  of  the  Lord  Jesus  Christ.  How  could  we 
express  otherwise,  or  more  intelligibly,  than  by  these 
emblems,  the  apprehension  had  of  Jesus  as  lodged  in  our 
hearts  by  his  love,  and  of  that  love  as  hoarded  by  us,  and 
the  source  of  inexpressible   pleasure;    as  grateful,  not 

for  holding  the  flowers  and  garlands,  were  similar  to  those  for  t'-. 
vases,  and  varied  in  size  according  to  circumstances.  The  Grea„ 
and  Romans  had  the  same  custom;  and  their  guests  were,  in  like  m^s 
ner,  decked  with  flowers  and  garlands.  They  not  only  adorned  tl  Lfl 
heads,  necks,  and  breasts,  like  the  Egyptians,  but  often  bestrewed  tL 
couches  on  which  they  lay.  and  all  parts  of  the  room,  with  lioivi^ 
They  also  perfumed  the  apartment  with  myrrh,  frankincense,  a  ; 
other  choice  odours,  which  they  obtained  from  Syria." — Wffl 
vol.  ii.  215. 


CHAPTER    I.    U.  201 

merely  in  public,  like  the  incense  burning  on  the  altar, 
but  in  private,  withdrawn  from  society.  The  love  of 
Christ,  his  consolations  and  joys,  are  to  us  not  unstable 
and  evanescent,  like  fragrance  floating  on  a  passing 
breeze;  but  are,  in  the  depths  of  the  soul,  a  perpetual 
fountain  of  exhilarating  perfumes,  refreshing  as  myrrh, 
beautiful  as  the  clusters  of  camphirc.  And  when  we  arc 
most  alone,  his  presence  makes  us  realize  something  de- 
lightful and  delicately  beauteous  to  our  spiritual  percep- 
tion, and  inseparable  from  us,  as  the  bundle  of  myrrh  or 
camphirc,  which  may  attend  us  with  an  influence  pleasant 
to  others,  no  less  than  ourselves,  in  the  public  assembly, 
in  our  closet  retirement,  or  in  our  private  walks. 

By  our  precious  Lord  there  is  given  to  us  something 
better  than  the  golden  vial  full  of  odours;  the  heart  of 
the  pure  in  spirit  is  a  richer  vial,  and  the  love  of  Christ 
imbedded  there  in  the  myrrh  of  Scripture  truth,  holy 
desires,  and  heavenly  anticipations,  is  a  more  precious 
incense.  The  promises  and  Scripture  truths  gathered 
from  time  to  time,  from  different  parts  of  the  word  of 
God,  and  borne  in  our  bosom,  in  clusters,  as  we  need 
them,  are  the  clusters  of  camphire,  flowering  and  fragrant 
with  the  love  of  Jesus: 

"  A  flower  which  once 
In  Taradise,  fast  by  the  tree  of  Life, 
Began  to  bloom;  but  soon  for  man's  offence 
To  heaven  removed,  where  first  it  grew,  there  grows; 
v.  And  flowers  aloft,  shading  the  fount  of  life, 

jra  And  where  the  river  of  bliss  through  midst  of  heaven 

tl"  Rolls  o'er  Elysian  flowers  her  amber  stream." 

mi 

pi   In  the  fragrance  of  this  divine  love  thus  diffused  around 

wis,  we  are  breathing  sweeter  odours  than  known  by  Adam 

l  Eden,  such  as  are  even  now  reviving  those  who  are 

w1 

*  Paradise  Lost,  book  iii.  353. 

18 


202  C  0  M  M  E  X  T  A  R  Y. 

under  the  shadow  of  the  tree  of  life  in  the  midst  of  the 
Paradise  of  God.     There  is  in  the  love  of  Christ  some- 
thin  z  refined  and  ethereal,  to  which  the  most  sublimated 
extracts   from  the  most  elegant  things  of  earth  cannot 
approximate;  very  different  from  the  gross  pleasures  of 
sense,  better  than  wine;  and  as  the  wind  is  the  best  em- 
blem of  the  Holy  Spirit,  John  iii.  8,  so  the  wind  loaded 
with  such  fragrance  as  the  myrrh  and  camphire  blooms, 
is  the  best  illustration  of  the  Holy  Spirit  in  his  office  of 
conveying  to  the  soul  the  exhilarating  love  of  our  Lord. 
In  what  perfect  contrast  are  the  enjoyments  of  the  glut- 
ton, and  the  drunkard,  and  "  all  that  wallow  in  the  sen- 
sual sty,"  to  the  pleasures  inhaled  from  a  cluster  of  myrrh 
or  camphire  blooms.     While  the  presence  of  Christ  dif- 
fuses  a  pure  and  elevating  influence   through  the  soul, 
from  the  influences  of  the  Holy  Spirit  gathered  like  liquid 
myrrh   ^   our  heart,   it  does   also  gratify  the   sight  by 
visions  more  delicately  exquisite  than  the  flowers  of  the 
camphire.      How  fragrant  does  this  presence  render  our 
retirement,  and  cause  us  to  linger  fondly  there  while  the 
world  are  pitying  our  loneliness.     The  Scriptures,  this 
precious  volume,  the  visible  means  of  our  communion  with 
Christ,  with  the  exquisite  net-work  of  its  literary  mate- 
rials and  style,   filled  with  words  fitly  spoken,  is  more 
beautiful  tand  valuable  than  a  basket  of  silver  filled  with 
apples  of  gold;  and  no  golden  vase  on  a  centre-table  of 
the  purest  marble,  containing  clusters  of  camphire  min- 
gling their  fragrance  with  the  odour  of  distilled  myrrh, 
can   diffuse    so    pleasant    an    incense    as  that  filling  the 
retired  room  of  the  believer,  in  which  the  central  orna- 
ment is  this  book  of  life,   this   golden  urn  of  salvation, 
filled  with  the  pure  water  of  life,  with  clusters  gathered 
in  the  heavenly   Paradise,   and   fragrant   with  truths  in 
unfading  bloom. 


C II  A  P  T  E  R    I.  15.  203 

Tkr.  1"). — Behold,  thou  art  fair,  my  love;  behold,  thou  art  fair;   thou 
h;ist  doves'  eyes. 

While  thus  entertained  by  Jesus,  what  is  the  language 
addressed  by  hira  to  the  believer?  No  tenderer  epithet 
could  be  used,  "My  love;"  or,  as  the  Hebrew  word 
strictly  means,  a  female  friend,  a  companion — the  import 
of  the  language  is,  thou  art  indeed  beautiful,  my  friend, 
my  companion;  my  love,  thou  art  beautiful.  So  literally 
true  are  the  words,  "As  the  bridegroom  rejoiceth  over 
the  bride,  so  shall  thy  God  rejoice  over  thee,"  Isa.  Ixii.  5. 
There  are  among  his  creatures  none  that  he  loves  better 
than  the  redeemed.  He  who  is  altogether  lovely,  who  is 
love,  shall  he  not  know  what  is  lovely?  and  shall  not  his 
love  be  of  great  worth?  He  that  planted  the  ear,  shall 
he  not  hear?  He  that  wove  the  texture  of  Sharon's  rose, 
shall  he  not  know  what  is  beautiful?  Yet,  he  says  to  us, 
"My  love,  behold  thou  art  fair."  Feeling  our  depravity 
and  knowing  our  shortcomings,  we  wonder  what  there  can 
be  in  us  to  admire;  but  he  whose  all-present  eye  sees 
pure  gems  in  the  deep  caves  of  ocean,  and  delicate  flowers 
in  secluded  retreats  of  the  wilderness,  penetrates  beyond 
the  outward  appearance,  and  notices  what  is  beautiful  in 
the  heart,  which  may  still  be  too  much  like  the  troubled 
sea  when  it  cannot  rest.  An  unseemly  shoot  ingrafted 
into  a  tree  grows  more  beautiful  by  growing  into  the  tree, 
till  at  length  it  bursts  into  bloom.  We  are  ingrafted  into 
Christ;  and  as  we  become  more  and  more  one  with  him, 
our  beauty  increases  by  his  beauty  becoming  ours.  The 
parent  looks  on  the  infant  as  beautiful  according  to  the 
likeness  to  himself,  though  there  is  much  weakness  and 
infirmity  in  the  child,  and  very  much  beauty  remains  to 
be  developed.  In  his  created  works,  God  does  not  wait 
until  they  are  perfectly  finished,  before  he  can  see  beauty 
in  them;  he  traces  it  in  all  things,  from  the  first,  as  there 


204  COMMENTARY. 

forming;  and  the  unfolding  of  beauty  in  the  several 
stages  of  its  progress  towards  maturity  cannot  be  less 
interesting  to  him  than  the  view  of  its  full  perfection. 
There  is  pleasure  in  training  the  tender  plant;  in  watch- 
ing the  bursting  bud  and  fragrant  bloom  of  spring,  as 
well  as  in  enjoying  the  golden  fruits  of  autumn.  As  soon 
as  born  again,  the  soul  begins  an  assimilation  to  Christ, 
which  is  scarcely  seen  in  the  body,  and  must  be  much 
hidden  from  those  who  see  the  body  only,  while  the  linea- 
ments of  this  loveliness  must  be  apparent  to  those  who 
can  behold  the  soul.  We  are  made  one  with  Christ  by 
justification;  and  sanctification  then  transfers  to  our  soul 
the  excellences  existing  in  Jesus.  Beauty  is  inseparable 
from  holiness,  as  deformity  is  inseparable  from  sin.  Jesus 
is  making  us  what  he  pleases,  with  none  to  interfere;  and 
he  certainly  cannot  wish  to  make  us  otherwise  than 
beautiful. 

"Thou  hast  doves'  eyes,"  or  literally,  Thine  eyes  are 
doves.  The  doves  of  Syria  have  eyes  remarkably  large 
and  beautiful.  The  eye,  as  here  mentioned,  seems  to 
combine  the  beauty  of  the  brilliant  light-blue  eye  of 
Minerva,  with  that  of  the  tender,  melting,  languishing  eye 
of  Venus,  to  represent  which  her  statues  have  the  lower 
eyelid  drawn  up  a  little  over  the  eye.  All  poets  dwell  on 
the  eye  as  a  most  expressive  feature.  Every  one  is  fami- 
liar with  the  varied  epithets  on  this  point  in  Homer,  and 
the  description  of  a  beauty  in  Anacreon,  Ode  28 : 

Ami  paint  her  eye  Minerva's  blue, 
With  Venus'  melting,  languid  hue. 

The  eyes  of  Agamemnon  enraged,  "were  like  blazing 
fire;"  those  of  Minerva,  a  mild,  sparkling,  animated  blue; 
Juno's,  large,  round,  and  full,  "ox-eyed."  The  counte- 
nance has  been  called  "  the  living  telegraph  of  all  that  is 


CHAPTER    I.    15.  205 

felt  within  ;"*  especially  may  this  be  said  of  the  eye.    As 
in  Milton's  Penseroso, 

"  Thy  rapt  soul  sitting  in  thine  eyes." 

And  an  oriental  poet,  "All  his  soul  sparkled  in  his  eyes." 
As  the  soul  of  the  saint  is  the  shrine  wherein  lies  the 
sacred  fountain  of  divine  love,  the   eyes   of  doves,  the 
emblem  of  affection,  are  the  best  expression  to  others  of 
this  inward  emotion.    The  eyes  are  transparencies  through 
which  the  soul  may  look  out  on  surrounding  things;  and 
as  through  these  we  do,  as  it  were,  come  nearer  than  in 
any  other  way,  getting  glimpses  of  the  soul,  the  expres- 
sion of  the  eye  is  an  index  of  the  passions  within,  as  of 
anger,  envy,  guilt,  innocence,   or  love.     Hence  the  lan- 
guage,   "An    evil   eye,"    Matt.    xx.  15;  "Eyes  full  of 
adultery,"   2  Pet.  ii.  14;  "An   high  look   and  a  proud 
heart,"  Ps.  ci.  5.     The  dove  is  an  emblem  of  gentleness, 
innocence,  and  love;  and  has  been  chosen  by  the  Holy 
Ghost    for   representing    his    divine    nature    and    offices 
towards  man.     As  the  Spirit  changes  us  to  his  own  like- 
ness, and  makes  us  harmless,  guileless,  or  pure,  as  doves, 
Matt.  x.  16,  the  eyes  must  acquire  an  expression  like  the 
eyes  of  doves.     Not  the  haughty  air  of  the  devotee  of 
faslnon,   not  the  proud  bearing  of  the   soldier,  not  the 
selfish  cast  of  the  miser,  not  the  fierce  glare  of  malice,  not 
the  ill-concealed  vanity,  betokening,  under  the  guise  of 
feigned  humility,  a  hungering  ami  thirsting  for  admira- 

*The  Body  and  the  Mind,  by  Dr.  Moore,  p.  85.-"  The  sagacious 
traveller,  Nicolai,  states  that  he  saw  the  most  divinely  beautifult^-ile 
countenances  among  womeu  who  were  most  devout.  The  calm  contain 
plat.on  of  loveliness  where  affection  blends  with  adoration,  seems  to 
act  most  powerfully  in  tranquilizing  and  exalting  the  features.  Doubt- 
less the  apprehension  of  spiritual  truth  being  absolute,  the  reflex  of  the 
divine  mind  would  possess  the  mind  with  a  more  heavenly  idea,  and  cor- 
respondingly transform  the  whole  being  "  P  86 
IN 


206  COMMENTARY. 

tion;  but  the  eye  bespeaking  gentleness,  purity,  and  love, 
is  the  expression  of  countenance  agreeable  to  our  Lord. 
As  the  man,  who  is  the  head  of  the  woman,  1  Cor.  xi.  3, 
does  everything  requiring  energy,  defence,  danger,  and 
resistance,  while  the  woman  in  her  sphere  acts,  but  con- 
fides and  loves;  so  we  must  do  all  things  in  love,  feeling 
that  the  head  of  every  man  is  Christ ;  and  not  avenging 
ourselves,  but  committing  our  cause  to  him  in  well  doing, 
and  sensible  that  with  this  well  doing  our  business  now  is, 
as  the  spouse  of  Christ,  to  confide  and  love. 

"  They  tell  of  things  -which  no  gross  ear  can  hear, 
Till  oft  converse  with  heavenly  habitants 
Begin  to  cast  a  beam  on  th'  outward  shape, 
The  unpolluted  temple  of  the  mind, 
And  turns  it  by  degrees  to  the  soul's  essence, 
Till  all  be  made  immortal."* 

Ver.  10,  17. — Behold,  thou  art  fair,  my  beloved,  yea,  pleasant:  also 
our  bed  is  green.  The  beams  of  our  house  are  cedar,  and  our  rafters 
are  fir. 

We  love  him  because  he  first  loved  us ;  we  presume  to 
call  him  our  beloved,  because  he  first  calls  us  his  love. 
It  is  much  for  such  unworthy  creatures  to  have  the  right 
of  saying  this;  much  to  have  the  feelings  and  desires 
which  prompt  this  language.  When  Jesus  speaks  to  our 
heart,  as  in  the  15th  verse,  there  arises  the  trepidation  of 
warm  affection;  and  we  would  gladly  give  utterance  to 
the  strongest  expressions  of  love;  but  we  are  so  over- 
whelmed with  li is  grandeur,  and  our  unworthiness,  as  to 
hesitate  in  using  words  our  emotions  would  justify. 
II nice  the  Holy  Spirit  has  indited  this  language,  and 
assures  us  we  cannot  do  wrong  in  thus  speaking  of  our 
Lord.  Jesus  is  well  pleased  to  have  us  call  him  our 
beloved. 

"Thou  art  fair."     How  fair?      Fairer  than  the  sons  of 

*  Milton's  Coiuus. 


CHAPTER    I.  1G.  207 

men ;  adorned  with  greater  beauty  than  any  of  our  fallen 
race;  fairer  too  than  the  angels.  Heb.  i.  "Grace  is 
poured  into  thy  lips;"  and  when,  in  consequence  of  this, 
we  wonder  at  the  gracious  words  which  proceed  out  of 
his  mouth,  we  delight  to  add,  "Yea,  pleasant."  The 
pleasures  of  refined  society,  of  society  ennobled  by  intel- 
lectual culture  and  polished  manners,  in  combination  with 
the  grace  which  purifies  the  heart  for  seeing  God,  are 
the  most  delightful  possible  for  man.  The  society  of 
Jesus,  far  from  being  gloomy  and  irksome,  is  captivating 
and  delightful.  In  him  are  united  all  conceivable 
charms,  princely  dignity,  mind  of  infinite  compass,  illim- 
itable influence,  beauty,  knowledge,  and  wisdom  divine, 
a  nature  that  is  itself  love.  When  in  the  form  of  a 
slave,  in  the  flesh,  emptied  of  his  glory,  there  was  a 
wondrous  charm  about  his  person,  his  presence,  his 
conversation.  "Never  man  spake  like  this  man."  What, 
therefore,  must  be  the  charm  investing  him  now  in  glorv. 
Those  who  have  been  admitted  to  the  gatherings  in  which 
the  hospitality  of  high  rank  loved  to  assemble  the  courtly, 
the  powerful,  the  learned,  and  the  influential,  delighted 
in  those  privileges  as  their  happiest  hours,  and  cherish 
the  remembrance  of  them  fondly  in  declining  age.*  Of 
such  privileges  the  humble  saint  maybe  deprived;  but  he 
mingles  intimately  in  a  more  refined,  more  intellectual, 
more  fascinating  society — a  gathering  wherein  he  who 
presides  is  the  king  in  the  circle  of  his  friends.  How 
pleasant  is  the  society  of  Jesus,  when  he  unfolds  to  us 
the  way  of  salvation,  opens  the  promises,  encourages  in 
difficulty,  comforts  in  trouble,  and  speaks  of  the  blessed- 
ness of  heaven!  How  rich  the  influence  around  his 
presence!      In  his  presence  is  fulness  of  joy.       "When  on 

*  Final  Memorials  of  Charles  Lamb,  p.  238. 


208  COMMENTAR  Y. 

earth,  he  must  have  possessed  great  attractions,  to  draw 
multitudes  after  him  into  the  wilderness,  and  retain  them 
there  for  days  without  food.  The  indifference  of  the 
believer  to  the  highest  society  among  the  irreligious,  is 
the  result  of  a  deep  and  intelligent  conviction  of  the 
superiority  of  the  society  of  Christ.  Entranced  with  his 
pleasantness,  enchained  with  his  wisdom,  and  rapt  by  the 
glorious  visions  of  the  ideal  world  unfolded  by  his 
promises,  we  exclaim,  "This  is  my  rest  for  ever;  here  will 
I  dwell.  Whom  have  I  in  heaven  but  thee  ?  and  there 
is  none  upon  earth  that  I  desire  beside  thee." 

"Also  our  bed  is  green,"  or,  the  green  flowery  turf  is 
our  place  of  repose.  The  scene  in  which  these  words, 
and  possibly  all  from  verse  12  are  used,  seems  to  be  laid 
in    the   kiosk  or   summer-house  in  the    royal   garden.* 

*  "The  next  day  we  went  to  visit  the  gardens,  and  to  spend  a  day 
there.  The  place  was  about  a  mile  out  of  town.  It  afforded  us  a  very 
pleasant  summer-house,  having  a  plentiful  stream  of  water  running 
through  it.  The  garden  was  thick  set  with  fruit-trees,  but  without  any 
art  or  order.  Such  as  this  are  all  the  gardens  hereabouts:  only  with 
this  odds,  that  some  of  them  have  their  summer-houses  more  splendid 
than  others,  and  their  waters  improved  into  greater  variety  of  foun- 
tains."— Maundrell,  p.  130.  In  Kitto's  Illustrated  Commentary,  Deut. 
iii.  11,  is  a  drawing  of  what  he  calls  "a  garden  bedstead,"  which  is  in 
fact  a  kiosk,  and  illustrates  precisely  what  is  meant  in  these  two  verses. 
"The  Egyptians  spent  much  time  in  the  cool  and  shady  retirement  of 
their  gardens,  where,  like  the  Romans,  they  entertained  their  friends 
during  the  summer-season,  as  we  may  judge  from  the  size  of  some  of 
the  kiosks  which  occur  in  the  paintings  of  the  tombs." — Wilkinson, 
vol.  ii.  187.  Thus  the  following  from  Plato  :  "  How  beautiful  a  retreat! 
For  this  plane-tree  is  very  wide-spreading  and  lofty,  ami  the  height  and 
shadinese  of  this  agnus  castus  are  very  beautiful;  and  being  now  in 
full  bloom,  in  makes  the  place  exceedingly  fragrant.  Moreover,  there 
flows  under  tlii-^  plane-tree  a  delightful  fountain  of  very  cold  water,  to 
judge  from  its  effect  on  the  foot.  It  appears  from  these  images  and 
statues,  to  be  sacred  to  certain  nymphs,  and  to  Achelous.  Observe 
again  the  freshness  of  the  spot,  how  charming  and  delightful  it  is,  and 


CHAPTER    I.  16.  209 

Oriental  gardens  were  without  the  city,  and  from  half  a 
mile  to  a  mile  distant  from  the  houses  of  the  persons  to 
whom  they  belonged.  "  In  the  gardens  around  Aleppo, 
commodious  villas  arc  built,  for  the  use  of  the  inhabitants, 
to  which  they  retire  during  the  oppressive  heats  of  sum- 
mer. Here,  amid  the  wild  and  almost  impervious 
thickets  of  pomegranate,  and  other  fruit-bearing  trees, 
the  languid  native  and  exhausted  traveller  find  a  delight- 
ful retreat  from  the  scorching  beams  of  the  sun.  A 
similar  custom  of  retiring  into  the  country,  and  taking 
shelter  in  the  gardens,  at  that  season,  appears  to  have 
been  followed  in  Palestine,  in  ages  very  remote.  The 
exquisite  pleasure  which  an  oriental  feels,  while  he 
reclines  under  the  deep  shade  of  the  pomegranates,  the 
apple,  and  other  fruitful  trees,  in  the  Syrian  gardens, 
which,  uniting  their  branches  over  his  head,  defend  him 
from  the  glowing  firmament,  is  well  described  by  Russel : 
"  Revived  by  the  freshening  breeze,  the  purling  of  the 
brooks,  and  the  verdure  of  the  groves,  his  car  will  catch 

how  summer-like  ami  shrill  it  sounds  from  tke  choir  of  grasshoppers. 
But  the  most  delightful  of  all  is  the  grass,  which,  sloping  gently,  gives 
an  easy  support  to  the  head  as  we  recline." — Phcedrus,  5. 
In  the  bower  of  Nehushta, 

"With  fragrant  moss  the  floor 
Was  planted,  to  the  foot  a  carpet  rich, 
Or,  for  the  languid  limbs  a  downy  couch 
Inviting  Blumber." 
Milton  mentions, 

"Beds  of  hyacinth  and  roses, 
Where  young  Adonis  oft  reposes." 
And  Theocritus, 

"On  soft  beds  recline, 
Of  lentisk  and  young  branches  of  the  vine." 
"My  tent    was  pitched  "ii  a  carpet    of  Boft,  green    sward,  under   the 
wide-spread  arms  of  one  of  the  old  cedars." — War  burton's  Travels. 


210  COMMENTARY. 

the  melody  of  the  nightingale,  delightful  beyond  what  is 
heard  in  England;  with  conscious  gratitude  to  heaven,  he 
will  recline  on  the  simple  mat,  and  bless  the  hospitable 
shelter."  Lady  Montague  writes,  "In  the  midst  of  the 
garden  is  the  kiosk,  that  is,  a  large  room,  commonly 
beautified  with  a  fine  fountain  in  the  midst  of  it.  It  is 
raised  nine  or  ten  steps,  and  enclosed  with  gilded  lattices, 
round  which  vines,  jessamines,  and  honeysuckles,  make  a 
sort  of  green  wall.  Large  trees  are  planted  round  this 
place,  wdiich  is  the  scene  of  their  greatest  pleasures." 
Speaking  of  the  plain  of  Sharon,  a  traveller  remarks, 
"  The  fields  were  decked  with  thousands  of  gay  flowers, 
forming  an  enamelled  carpet,  that  perfumed  the  air,  and 
offered  a  scene  replete  with  everything  that  could  gratify 
the  eye,  or  charm  the  imagination."  In  such  a  place, 
and  on  such  a  couch,  are  the  beloved  and  the  spouse  here 
represented  as  reposing.  This  picture  is  common  in 
poetry.     Thus  Thompson: 

"There  on  the  verdant  turf  and  flowery  bed, 
By  gelid  founts  and  careless  rills  to  muse." 

And  Homer: 

"Beneath  them  earth 
With  sudden  herbage  teemed;  at  once  upsprnng 
The  crocus  soft,  the  lotus  bathed  in  dew, 
And  the  crisp  hyacinth  with  clustering  bells; 
Thick  was  their  growth,  and  high  above  the  ground 
Upbore  them.     On  that  flowery  couch  they  lay, 
Invested  with  a  golden  cloud  that  shed 
Bright  dew-drops  all  around."* 

From  such  scenes  does  the  Holy  Spirit  draw  the  means 
of  illustrating  the  loveliness  of  the  society  of  Jesus.  His 
presence  can  make  the  desert  itself  delightful.     When  he 

*  Iliad,  book  xiv.  •'!  17. 


CHAPTER    I.  16.  211 

brings  his  beloved  into  the  wilderness  for  speaking  to  her 

o  J.  o 

heart,  IIos.  ii.  14,  he  makes  the  wilderness  and  the  soli- 
tary place  glad,  and  the  desert  rejoice  and  blossom  as  the 
rose.  To  the  charm  of  his  society  is  added  the  beauty  of 
the  place  in  which  it  is  enjoyed.  The  word  bed,  here 
expresses  the  place  where,  in  a  pastoral  scene,  the  two 
friends  may  recline  on  the  verdure,  and  share  the  plea- 
sures of  each  other's  company.  We  would  read,  Our 
couch  or  place  of  repose  is  spread  with  the  verdure  and 
flowers  of  spring;  the  roof,  the  ceiling  of  our  summer- 
house  or  kiosk,  our  canopy,  is  cedar  interspersed  with  fir, 
richly  carved.  As  if  it  were  said,  The  place  where  I  rest 
and  enjoy  the  society  of  this  beloved  friend,  is  invested 
with  the  freshness  and  richness  of  vernal  beauty,  amid 
green  grass  and  blooming  flowers.  The  same  idea  is 
expressed,  in  different  words,  in  Ps.  xxiii.  2,  "He  maketh 
me  to  lie  down  in  green  pastures;"  and  in  Isa.  xi.  10, 
'*IIis  rest,  or  place  of  rest,  shall  be  glorious."  And  when 
the  same  prophet  would  show  that  the  dwelling-place  of 
God  among  men  shall  be  adorned  with  the  most  attractive 
beauty,  he  says,  "  The  glory  of  Lebanon  shall  come  unto 
thee,  the  fir-tree,  the  pine-tree,  and  the  box  together,  to 
beautify  the  place  of  my  sanctuary;  and  I  will  make  the 
place  of  my  feet  glorious."  Chap.  lx.  13.  Into  the  oriental 
gardens,  many  of  which  were  very  extensive,  the  owner 
delighted  to  go  with  a  few  friends,  and  sitting  down  in 
some  shady  place,  most  commonly  a  small  open  structure 
or  summer-house,  elegantly  made,  there  enjoy  the  cool 
shade,  the  refreshing  breeze,  the  foliage  of  the  groves, 
the  fragrance  of  the  flowers,  and  the  golden  luxuriousness 
of  the  ripening  fruits,  while  the  ear  was  pleased  with  the 
murmuring  of  the  rills  and  the  melodies  of  the  nightin- 
gale. By  such  scenes  as  this,  would  the  Holy  Spirit 
represent  that  in  our  communion  with  Jesus  we  are  sur- 


212  COMMENTARY. 

rounded  with  pleasantness  and  peace.*  There  arc  many 
barren  tracts  and  wilds  in  our  pilgrimage;  but  he  who 
comforts  Zion,  "will  make  her  wilderness  like  Eden,  and 
her  desert  like  the  garden  of  the  Lord;  joy  and  gladness 
shall  be  found  therein,  thanksgiving  and  the  voice  of 
melody."  Isa.  li.  3.  The  curse  cannot  encroach  on  the 
spot  where  the  Lamb  slain  reposes  with  his  redeemed  ;f 
the  earth,  cursed  for  the  disobedience  of  the  first  Adam, 
receives  through  the  righteousness  of  the  second  Adam,  a 
deliverance  from  the  bondage  of  corruption;  the  first 
fruits  of  which  we  now  feel  clustering  around  us  in  hours 
of  communion  with  Jesus.  Like  the  early  violets,  the 
harbingers  of  spring,  these  incipient  joys  of  holiness 
bespeak  the  vernal  glories  of  heaven  nigh.  Heavenly 
pleasures  can  no  more  be  separated  from  the  presence  of 
Jesus,  than  flowers  can  be  separated  from  the  spring. 

*  Plato  says,  "Love  does  not  settle  on  any  spot  where  flowers  are 
not,  or  where  they  have  fallen  off;  but  wherever  is  a  spot  flowery  and 
fragrant,  there  he  settles  and  fixes  his  .abode." 

In  the  same  spirit,  Lucretius,  speaking  of  Love,  says, — 
Thee  flee  the  winds;  the  fleecy  clouds  of  heaven 
Thy  coming  flee;  for  thee  th'  embroidered  earth 
Pours  fragrant  flowers  forth;  before  thee  smiles 
Old  ocean  boundless;  and  from  tempests  freed, 
With  radiant  light  suffused,  heaven  tranquil  smiles. 

De  Her.  Nat.  1 :  6. 
f  "When  the  conscience  discovers  the  favourable  sentence  of  God 
concerning  man,  and  intimates  the  same  to  itself,  and  at  the  same  time 
bears  testimony  of  its  unfeigned  piety  towards  God,  it  spreads  a  sur- 
prising serenity  and  calm  over  the  whole  soul.  Consequently,  the 
peace  of  God  necessarily  brings  with  it  peace  of  conscience,  and  much 
confidence  in  God.  The  soul  nowhere  reposes  itself  more  comfortably, 
than  in  that  hod  of  tranquillity,  and  in  the  bosom  of  Jesus,  its  loving, 
lovely  Bponse,  singing  at  that  time  to  its  adversaries,  'Know  that  the 
Lord  hath  set  apart  him  that  is  godly  for  himself.  I  will  both  lay  me 
down  in  peace  and  sleep,  for  thou,  Lord,  only  niakest  me  dwell  in 
safety.'  " — Witriut  on  Spiritual  Peace,  Cov.,  book  iii.  0.  1  ■'.. 


CHAPTER    I.  1G.  213 

He  is  to  this  blighted  world,  what  spring  is  to  the  dreari- 
ness of  winter,  the  resurrection  and  the  life.  Feeling 
already  the  first  fruits  of  that  better  order  of  things  when 

"The  storms  of  wintry  time  will  quickly  pass. 
And  one  unbounded  spring  encircle  all;" 

we  read  in  these  earthly  beauties,  the  patterns  of  things 
in  the  heavens ;  and  with  the  eye  of  faith  resting  on  the 
blessedness  of  the  second  Eden,  exclaim  with  triumphant 
exultation, 

"Come,  gentle  spring!  ethereal  mildness!  come; 
And  from  the  bosom  of  yon  dropping  cloud 
Of  balm  of  Paradise  and  heavenly  dews, 
AVhile  music  wakes  around,  veil'd  in  a  shower 
Of  shadowing  roses,  on  our  plains  descend." 

From  the  presence  of  Jesus,  however  manifested, 
nothing  can  be  separated  that  is  delightful.  He  makes 
all  things  work  together  for  good.  How  sweet  is  our 
repose  when  we  sit  down  with  him  in  the  hour  of  repent- 
ance, in  times  of  refreshing,  in  seasons  of  prayer,  amid 
his  gracious  providences,  in  the  ordinances  of  the  sanc- 
tuary, lie  makes  even  the  valley  of  Baca  a  well;  he 
sheds  down  divine  .  essings,  as  the  rain  that  filleth  the 
pools.  Around  his  footsteps,  around  the  place  .of  his 
rest,  the  desert  blossoms  abundantly,  and  rejoices  even 
with  joy  and  singing.  The  heavenly  host  still  attend 
him  with  more  of  glory  and  of  melody  than  at  his  ap- 
pearance on  the  plains  of  Bethlehem ;  and  when  we  are 
thus  with  Jesus,  "the  angels  with  their  silver  wings, 
o'ershade  the  ground  thus  sacred  by  his  presence  made" 
They  yet  delight  to  praise  God  for  every  display  of  his 
good  will  to  man ;  their  music  spreads  around  us  a  sea 
of  harmonious  undulations ;  so  that 

"The  place  is  full  of  noises, 
Sounds,  and  sweet  airs,  that  give  delight  and  hurt  not; 

19 


214  COMMENTARY. 

Sometimes  a  thousand  instruments  melodious 
Will  murmur  round  our  ears;  and  sometimes  voices, 
That  if  we  then  had  waked  after  long  sleep, 
Will  make  us  sleep  again;  and  then  in  dreaming, 
The  clouds  will  seem  to  open  and  show  riches 
Ready  to  drop  upon  us."* 

And  though  shut  out  from  these  airs  by  "this  muddy 
vesture  of  decay,"  there  are  frequently  effects  produced 
on  the  soul,  which  force  on  us  the  impression  that  we  are 
in  the  midst  of  such  a  chorus ;  and  that  these  harmonies 
are  quivering  faintly  through  the  flesh,  and  trilling  in 
upon  the  heart.  No  couch  of  flowers,  not  even  of  Sha- 
ron's roses,  can  excite  sensations  of  pleasantness  at  all 
equalling  those  felt  by  the  soul  thus  reposing  in  the 
society  of  Jesus.  All,  all  is  peace,  love,  harmony ;  with 
the  surrounding  harmonies  our  disordered  soul  grows 
more  in  unison. 

"We  lay  the  head 
In  golden  slumber  on  a  bed 
Of  heaped  Elysian  flowers,  and  hear 
Such  strains  as  sweetly  win  the  ear 
Of  spirits  from  the  flesh  set  free."f 

"The  beams  of  our  house  are  cedar,];  and  our  rafters 
of  fir."§     Our  place   of  repose,  while  thus  beautiful,  is 

*  Tempest,  Act.  3,  Scene  2. 

f  Milton's  Allegro. 

X  "Hardly  any  kind  of  wood  unites  so  many  good  qualities  for 
building  as  the  cedar:  its  wood  not  only  pleases  the  eye  by  its  reddish 
stripes,  and  exhales  an  agreeable  smell,  but  it  is  hard  and  without 
knots,  and  is  never  eaten  by  worms,  and  lasts  so  long,  that  some  per- 
sons consider  it  imperishable.  Hence  it  was  used  for  rafters  and 
boards,  either  to  cover  the  houses  or  floors." — Border. 

\  The  Hebrew  word  here  used,  seems  to  be  only  the  Aramaean  pro- 
nunciation of  the  word  which,  in  most  passages  whore  it  occurs,  is 
translated  cypress  in  the  old  Ureek  and  Byriac  versions.  "The  wood 
of  the  cypress  is  bar  1,  fragrant,  and  of  a  remarkably  line,  close  grain, 
very  durable,  and  of  a  beautiful  reddish  hue,  which  Pliny  says  it  never 


CHAPTER   I.  17.  215 

not  open  to  the  rays  of  the  sun,  nor  to  the  rain,  hut  is 
protected  by  a  shelter,  a  roof  with  rafters  of  cedar,  and 
a  ceiling  of  fir  or  cypress,  adorned  with  exquisite  carved 
work.*  These  were  materials  used  in  the  temple;  in 
their  nature  rich  and  enduring.  The  ceilings  of  oriental 
houses,  in  the  present  day,  as  well  as  in  the  time  of 
Solomon,  are  beautified  with  carvings  and  arabesques, 
with  highly  coloured  paintings.  According  to  Josephus, 
the  roof  of  the  temple  was  of  cedar ;  and  that  part  of 
the  roof  that  was  under  the  beams,  was  made  of  the 
same  materials,  and  had  ornaments  proper  for  roofs; 
also  the  royal  palace  of  Solomon  was  supported  by 
fluted,  quadrangular  pillars  of  cedar,  and  adorned  with 
sculptures,  whereby  were  represented  trees  and  all  sorts 
of  plants,  with  the  shades  that  arose  from  their  branches, 
and  leaves  that  hung  down  from  them;  the  leaves  were 

loses.  According  to  this  author,  'The  statue  of  Jupiter  in  the  Capitol, 
which  was  formed  of  cypress,  had  existed  above  six  hundred  years, 
without  showing  the  least  symptom  of  decay;  and  the  doors  of  the 
temple  of  Diana  at  Ephesus,  which  were  also  of  cypress,  and  were  four 
hundred  years  old,  had  the  appearance  of  being  quite  new.'  This  wood 
was  used  for  a  variety  of  purposes,  as  for  wine-presses,  rafters,  and 
joists." — Kilto's  Cyclvpt din. 

*  "The  ceiling  was  slightly  arched,  and  clustered  with  stalactites 
of  purple  and  gold,  that  appeared  to  have  oozed  out  from  some  rich 
treasury  above.  The  walls  were  of  panelled  cedar,  or  some  such  dark 
and  fragrant  wood,  exquisitely  carved;  and  curtains  of  Damascus  silk 
were  gathered  into  thick  folds  between  pilasters  of  cedars,  polished, 
yet  rugged  with  rich  carving."—  Warburton's  Travels.  "The  ceilings 
were  divided  into  square  compartments,  painted  with  flowers,  or  with 
the  figures  of  animals.  Some  were  inlaid  with  ivory,  each  compart- 
ment being  surrounded  with  elegant  borders  and  mouldings.  The 
beams,  as  well  as  the  sides  of  the  chambers,  may  have  been  gilded, 
or  even  plated  with  gold  and  silver;  and  the  rarest  woods,  in  which 
the  cedar  was  conspicuous,  were  used  for  the  wood  work." — Layard'a 
Nmeveh,  ii.  208.  There  are  some  beautiful  "patterns  from  Egyptian 
ceilings,"  in  Wilkinson,  vol.  ii.  125. 


216  COMMENTARY. 

wrought  so  tliin  and  subtle,  that  you  would  think  them 
in  motion.  He  made  the  whole  building  entirely  of 
white  stone,  and  cedar  wood,  and  gold,  and  silver :  he 
also  adorned  the  roofs  and  walls  with  stones  set  in  gold. 
The  idea  then  seems  to  be,  that  the  spouse  was  enjoying 
this  pleasant  society  of  the  beloved,  reclining  on  a  bed  of 
grass  and  vernal  flowers,  over  which  was  spread  the  pro- 
tection of  a  ceiling  of  durable  materials  and  exquisite 
carving,  and  open  on  every  side  to  the  pleasing  prospects 
and  balmy  airs.  One  emblem,  or  set  of  emblems,  was 
not  enough;  the  Holy  Spirit,  in  a  kind  of  anxiety  to  set 
forth  our  privileges,  brings  together  whatever  is  most 
beautiful  in  nature  and  in  art — beds  of  flowers,  rural 
beauty,  the  shelter  of  a  palace  without  the  confinement 
of  its  walls.  Xne  true  conception  of  happiness,  as  con- 
nected with  our  restoration  from  the  curse,  is  that  of 
being  amid  such  scenes  as  those  in  Eden,  and  sheltered 
from  the  smiting  of  the  sun  by  day,  and  of  the  moon  by 
night.  Ps.  cxxi.  6.  This  protection  is  set  forth  as  a 
cloud  and  smoke  by  day,  and  the  shining  of  a  flaming 
fire  by  night;  as  a  shadow  from  the  heat;  as  a  shade; 
as  a  shadow  of  a  great  rock ;  as  a  covering  of  us  with 
his  wings;  here,  by  the  figure  of  a  durable,  beauteous, 
costly  ceiling. 

That  protection  is  nothing  less  than  the  divine  nature 
of  Jesus  Christ.  Nothing  can  harm  us  beneath  this  hea- 
venly shade.  Evil,  Satan,  affliction,  death,  the  chill  dews 
of  sin,  cannot  strike  us  there.  Homer  represents  the  god 
of  the  sun  coming  down  gloomy  as  night,  and  by  his 
arrows  scattering  death  through  the  Grecian  camp;  from 
which  protection  Avas  sought  in  vain :  in  the  cloud  lower- 
ing with  wrath  over  our  guilty  world,  the  angel  of  death, 
the  minister  of  divine  justice,  has  his  stand;  but  from  his 
arrows  of  death,  our  pardoned   spirits  are  more  secure 


CHAPTER  I.  17.  217 

than  she,  who  reposed  with  the  beloved  beneath  this  ceil- 
ing, was  from  the  withering  rays  of  the  sun.     As  on  the 
ceiling  of  ancient  temples  might  sometimes  be  seen  beau- 
tiful paintings,  and  in  the  roof  of  this  summer-house  was 
curious  carving;  so,  in  this  overshadowing  defence  of  the 
divine  nature  of  Jesus,  are  all  the  excellences  of  the  God- 
head.    The  arch  spread  over  us  at  midnight,   with  its 
stars,  nebulse,  and  constellations,  does  not  present  to  the 
eve,  assisted  by  the  best  telescope,  anything  comparable 
with  the  overshadowing  divinity  of  Christ.     While,  like 
the  roof,  it  is  our  shelter;  like  the  evening  sky,  it  sheds 
down  dews  on  the  thirsting  soul,  refreshing  airs  on  the 
fainting  heart,  guiding  light  on  the  bewildered  spirit;  and 
reveals   to   our  enraptured   contemplation,   transcendent 
and  inexhaustible  glories.     As  God  inhabited  a  pillar  of 
cloud  and  of  fire,  that  was  the  protection  of  the  camp  of 
Israel,  and  did   at  the  same   time    commune  with  them 
through  the  form  of  a  man  supposed  to  be  seen  between 
the  cherubim;  so,  while  the  divine  nature  of  Christ  is  our 
glorious  covering,  he  in  whom  dwells  all  the  fulness  of  the 
Godhead  bodily,  communes  with  us  through  the  human 
nature  of  Jesus  Christ.     In  the  quaint  language  of  Fran- 
cis Quarles, 

"  Hath  thy  all-glorious  Deity  no  shade, 

Whore  I  may  sit  and  Tengeance  never  eye  me? 
See,  here's  a  .shadow  found:   the  Imtnau  nature 
I-  Blade  th'  umbrella  to  the  Deity. 

This  shelter  can  never  decay:  He  is  the  same  yester- 
day, to-day,  and  for  ever.  We  may  wander  to  the  verge 
of  creation,  without  being  beyond  the  limit  of  this  defence, 
lne  temples  and  palaces  of  earth  are  crumbling;  its  for- 
tresses, even  the  tower  of  David,  and  the  stronghold  of 
Zion,  inn  ruins;  the  temple  of  Solomon,  with  its  mar- 
1J* 


218  COMMENT  A  R  Y. 

bles,  its  cedars,  and  gold,  is  in  the  dust ;  but  this  spiritual 
covert  of  the  soul,  reared  for  us  hard  by  the  tree  of  life 
in  the  paradise  of  God,  stands,  and  shall  stand,  through 
ages  of  ages,  pure,  fresh,  and  undecaying:  and  when  the 
heavens  shall  have  passed  away  with  a  great  noise,  and 
the  earth,  with  all  that  is  in  it,  be  consumed,  this  refuge, 
the  place  of  repose  of  the  Beloved  and  his  redeemed,  shall 
be  seen  emerging  from  the  ruins,  towering  on  the  Rock 
of  Ages  in  imposing  grandeur,  and  crowned  with  that  cloud 
of  glory  which  is  the  light  of  the  upper  world. 


CHAPTER  II. 


Vee.  1. — I  am  the  rose  of  Sharon,  and  the  lily  of  the  valleys.* 

Reclining  thus  on  a  bed  of  grass  and  flowers,  and  be- 
neath such  a  shade,  with  the  beauties  and  odours  of  an 
oriental  paradise  spreading  around,  the  beloved  and  the 

*  Patrick,  Henry,  and  Scott,  take  this  verse  as  the  language  of  the 
beloved,  and  consequently  the  rose  and  lily  as  the  emblems  of  Christ. 
We  interpret  these  as  the  words  of  the  spouse,  for  several  reasons. 
1.  The  scope  of  the  passage  requires  this  view;  because  the  evident 
design  is  to  put  the  spouse  in  contrast  with  the  beloved,  by  comparison 
of  the  rose  and  lily  with  the  majesty  of  the  citron-tree.  -.  The  lily  is 
in  the  next  verse  expressly  applied  to  the  spouse;  and  these  two  verses 
are  parts  of  the  same  continuous  sentence ;  so  that  it  is  unreasonable 
to  apply  the  lily  as  the  emblem  of  Jesus  in  the  former  clause,  and  then 
find  it  restricted  to  the  saint  in  the  latter.  3.  The  Jewish  interpreters 
in  general  are  of  this  opinion.  4.  With  us  also  agreo  the  best  Christian 
expositors,  such  as  Rosenmuller,  Delitzsch,  Dopke,  Cocceius,  Michaelis, 
Vatablus,  Ainsworth,  Banner,  Fercy,  Fry,  Good,  &c. 

The  Septuagint  and  Vulgate  render  the  Hebrew  word  "rose,"  by 
"flower;"  and  Sharon  they  translate,  not  as  a  proper  name,  but  "a 
plain,"  making  the  words  together  mean  "a  flower  of  the  field."  Hence 
Bishop  Percy  reads,  "  I  am  a  mere  rose  of  the  field."     Kitto,  however, 


CHAPTER    II.  1.  219 

bride  naturally  speak  of  each  other  in  language  drawn 
from  the  beautiful  objects  under  their  notice.  The  plain 
of  Sharon  was  particularly  rich  in  flowers.  The  orientals 
have  ever  been  fond  of  images  derived  from  the  rose. 
The  Great  Mogul,  in  a  letter  to  James  I.  of  England, 
compliments  him  by  comparing  him  to  this  flower.  A 
modern  eastern  poet  has  the  same  thought,  when  speak- 
ing of  Nischabur,  the  city  in  which  he  resided:  he  says, 
"  I,  like  Atthar,  that  famous  poet,  came  out  of  the  gar- 
den of  Nischabur;  but  Atthar  was  the  rose  of  that  gar- 
den, and  I  am  only  a  bramble."  Pliny  reckons  the  lily 
the  next  plant  in  excellence  to  the  rose.  In  the  East,  as 
with  us,  it  is  the  emblem  of  purity  and  moral  excellence. 
So  the  Persian  poet  Sadi  compares  an  amiable  youth  to 
"the  white  lily  in  a  bed  of  narcissuses  ;"  because  he  sur- 
passed all  the  young  shepherds  in  piety,  goodness,  and 
vigilance.  The  spouse  is  evidently  speaking  of  herself 
in  a  modest,  humble  manner ;  and  the  emblems  of  the 
rose  and  lily  do,  therefore,  illustrate  the  Christian  cha- 
racter as  possessing  a  beauty  in  which  delicacy,  lowliness, 
and  purity,  are  leading  characteristics. 

Nothing  could  be  more  delicate  than  the  texture,  hues, 

truly  remarks,  "  There  can  be  little  doubt  that  the  rose  is  really  intended 
by  the  Hebrew  word.  Even  if  in  the  general  sense  it  should  mean  but 
a  flower,  we  should  still  infer  that  when  applied  in  a  particular  sense,  it 
means  a  rose ;  for  this  would  be  according  to  tho  usage  of  the  East. 
Thus  the  Persian  word  gul  describes  a  flower  in  general,  and  the  rose 
2'<ir  t-.r<-<  llenee;  and  the  Arabic  term  ward  is  employed  in  the  same  accep- 
tations." In  the  East,  still  more  than  with  us,  the  rose  is  the  queen  of 
flowers.  In  May,  the  hills  towards  Rama  and  Joppa,  as  going  from 
Jerusalem,  were  found  covered  with  pink  and  white  roses;  the  gardens 
of  Rama  were  filled  with  roses  of  a  powerful  fragrance.  Mariti  states 
that  in  the  hamlet  of  St.  John,  in  the  desert  of  that  name,  "the  rose- 
plants  form  small  forests  in  the  gardens."  Burckhardt  was  struck  with 
the  number  of  rose-trees  he  found  among  the  ruins  of  Bozra,  beyond  the 
Jordan. 


220  COMMENTARY. 

and  fragrance  of  the  rose  and  lily.  When  even  Sharon's 
vale  was  filled  with  such  beauteous  flowers,  so  soon  to  fade 
and  wither  under  the  wintry  frosts  of  the  curse,  shall  the 
same  creative  power  form  with  less  delicacy  those  souls 
which  are  to  flourish  in  the  freshness  of  immortality,  as 
the  spiritual  roses  and  lilies  by  the  river  of  life,  in  the 
heavenly  paradise?  Piety  refines  our  whole  nature.  It 
is  a  cleansing  from  the  coarseness  and  defilement  of  sin. 
It  purifies  the  heart,  the  motives,  the  views,  the  aspira- 
tions, the  soul ;  and  so  completely  does  it  bring  the  body 
into  subjection  to  this  spiritual  purity,  that  we  are  at  last 
invested  with  a  corporeal  frame  so  pure  that  its  nature 
can  be  expressed  only  by  calling  it  a  spiritual  body. 
This  purity  sheds  through  all  our  powers,  and  all  our 
actions,  an  increasing  and  delightful  delicacy  of  senti- 
ment, thought,  and  feeling.  The  import  of  the  word 
"reverence,"  in  Heb.  xii.  28,  is  the  spiritual  modesty, 
the  delicate  sensibility,  diffused  through  the  soul,  by  the 
pervading  influence  of  the  Holy  Spirit,  which  brings 
spontaneously  a  blush  over  the  heart,  at  the  very  appear- 
ance, or  mention,  or  thought  of  sin,  without  our  taking 
time  to  think  of  the  consequences  of  the  act,  or  its  hate- 
fulness  in  the  sight  of  God.  Coarseness  of  feeling,  as 
well  as  of  language  and  of  action,  is  the  offspring  of  the 
impurity  of  sin,  and  must  disappear  under  the  purifying 
energy  of  divine  grace.  The  human  eye,  which  is  the 
bodily  organ  attempered  to  the  various  degrees  and 
shades  of  light,  the  most  subtile  form  of  matter  known 
to  us,  is  the  most  delicate  of  the  faculties  of  sense,  and 
would  be  unfitted  for  its  office,  were  it  less  exquisite  in 
its  texture;  but  the  splendour  of  the  stars,  the  grandeur 
of  the  sun,  the  tints  of  the  rainbow,  are  merely  repre- 
sentations of  the  excellence  of  him  who  points  to  light  as 
the  best  emblem  of  his  spiritual  purity;  and  as  the  pure 


CHAPTER   II.  1.  221 

in  heart  shall  see  God,  not  through  the  drapery  thrown 
around  him  when  he  clothes  himself  with  light  as  with  a 
garment,  but  in  his  unveiled  glory;  who  can  tell  the  deli- 
cate sensibility  requisite  in  a  soul  for  beholding  such 
visions;  for  thus  contemplating  the  beauty  of  holiness; 
a  sensibility  which  the  Holy  Ghost  is  now  diffusing 
through  the  whole  fabric  of  our  being  by  sanctification, 
as  the  preparation  for  our  dwelling  evermore  under  the 
shadow  of  the  Almighty,  and  enjoying  the  unutterable 
beauties  there  unfolding  to  the  view. 

Like  Jesus,  whose  yoke  we  bear,  the  believer  finds  rest 
for  his  soul  in  meekness  and  lowliness  of  heart.*  Love 
is  not  more  certainly  the  distinguishing  virtue  of  the 
pious  character,  than  is  humility  its  vital  grace.  Love 
being  the  fruit  which  holiness  bears  in  the  heart,  humility 
is  the  root  by  which  it  is  nourished.  When  the  righteous 
flourish  like  the  palm-tree  and  grow  like  a  cedar  in  Leba- 
non; when  he  grows  as  the  lily  and  casts  forth  his  roots 
as  Lebanon ;  when  his  branches  spread  and  his  beauty  is 
as  the  olive-tree ;  then  is  humility  the  root  which  spread- 
ing beneath,  as  the  branches  develope  above,  supplies  life 
and  nourishment  to  all  the  graces  of  godliness.  Our 
piety  may  ever  be  judged  by  our  humility.  When  Jesus 
would  cause  holiness  to  grow,  he  places  us  in  situations 
where  humility  may  expand.  The  rose  and  the  lily  could 
hardly  be  expected  to  grow  with  vigour,  or,  if  growing  at 
all,  to  put  forth  the  fulness  of  their  beauty,  in  a  public 

*  "The  soul  of  a  true  Christian,  as  I  then  wrote  my  meditations,  ap- 
peared like  such  a  little  white  flower  as  we  see  in  the  spring  of  the 
year;  low  and  humble  on  the  ground,  opening  its  bosom  to  receive  the 
pleasant  beams  of  the  sun's  glory;  rejoicing,  as  it  were,  in  a  calm  rap- 
ture; diffusing  around  a  sweet  fragrancy;  standing  peacefully  and  lov- 
ingly, in  the  midst  of  other  flowers  round  about;  all  in  like  manner 
opening  their  bosoms  to  drink  in  the  light  of  the  B\m."—JEdv>ardt'» 
Works,  vol.  i.  p.  21. 


222  COMMENTARY. 

thoroughfare,  the  streets  of  a  city,  or  the  halls  of  fash- 
ionable life :  in  secluded  retreats  of  the  country,  in  lowly 
meadows,  they  find  a  genial  soil.  In  scenes  withdrawn 
from  the  world  and  depressed,  unthronged  with  the 
crowds  who  seek  and  bestow  the  honours  coming  from 
man,  scenes  kindred  in  lowliness  to  those  so  loved  by  him 
who  was  meek  and  lowly  in  heart,  does  the  Lord  of  the 
vineyard  place  those  whose  holiness  he  would  have  to 
blossom  as  the  rose ;  whom  he  would  have  to  spread  out 
their  root  by  the  water,  and  the  dew  to  lie  all  night  on 
their  branch. 

"He  sprang  from  a  stock  of  lowly  parentage 
Among  the  wilds  of  Scotland,  in  a  tract 
Whore  many  a  sheltered  and  well-tended  plant 
Bears,  on  the  humblest  ground  of  social  life, 
Blossoms  of  piety  and  innocence."* 

Before  honour  is  humility.  When  God  is  about  to  exalt 
to  honour  or  usefulness  one  on  whom  his  love  is  placed,  he 
prepares  him  therefor  by  humiliation;  and  when  the 
blessings  of  the  Holy  Spirit  are  poured  on  the  soul  in  an 
unusual  degree,  we  find  the  way  was  prepared  for  them 
by  humility,  and  by  humility  are  they  attended.  The 
richest  crowns  are  beautified  with  gems,  gathered  in  un- 
trodden regions;  the  freshest  chaplets  are  woven  of 
flowers  bathed  in  the  dews  of  secluded  meadows : 

,vLrke  virtue,  thriving  most  where  little  seen." 

So  calm  is  thev  prospect,  so  bracing  the  airs  of  the  valley 
of  Humiliation)  the  believer  says  with  Mercy,  "The 
place,  methinks,  suits  with  my  spirit.  I  love  to  be  in 
such  places,  where  there  is  no  rattling  with  coaches,  nor 
rumbling  with  wheels :  methinks,  here  one  may,  without 

*  Wordsworth's  Excursion,  book  ii. 


CHAPTER    II.  1.  223 

much  molestation,  be  thinking  what  he  is,  whence  he 
came,  what  he  has  done,  and  to  what  the  King  has  called 
him :  here  one  may  think,  and  break  at  heart,  and  melt 
in  one's  spirit,  until  one's  eyes  become  as  the  fish-pools  of 
Heshbon.  Behold  how  green  this  valley  is;  also  how 
beautiful  with  lilies." 

Like  the  lily  of  the  valleys,  the  pious  soul  is  invested 
with  a  loveliness  combining  purity  with  delicacy  and 
lowliness. 

"Our  thoughts 
Pleasant  as  roses  in  the  thickets  Mown, 
And  pure  as  dew  bathing  their  crimson  leaves."* 

Purity  and  holiness  are  inseparable.  Perhaps  we  may 
say  holiness  is  immaterial  purity,  the  moral  spotlessness 
of  spiritual  beings.  Holiness  works  purity;  sin  works 
corruption.  Taking  the  sinner  in  the  midst  of  his  pollu- 
tion, with  a  body  tending  to  corruption,  because  the 
dwelling-place  of  a  soul  under  the  dominion  of  guilt,  the 
Holy  Spirit  unfolds  by  degrees  that  newness  of  life 
which  swells  at  last  into  the  perfect  holiness  and  dazzling 
glory  of  both  body  and  soul  in  heaven.  A  person  who 
might  possibly  be  unacquainted  with  the  growth  of 
plants,  would  hardly  believe  that  the  unsightly  root  of  a 
lily,  or  even  the  stalk  in  its  greenness,  could  be  developed 
into  so  rich  and  fragrant  a  flower.  The  same  Almighty 
energy  whose  Spirit  causes  the  seed  or  root  to  grow  amid 
earth  and  corruption  itself,  into  the  flower  no  less  pure 
and  beautiful  than  the  lily  or  the  rose,  is  even  now  car- 
rying forward,  amid  our  corruption  of  soul  and  body,  a 
growth  of  holiness  which  shall  ripen  into  the  purity  and 
beauty  of  heaven.  Like  the  flower  of  the  lily  full- 
blown, perfect  sanctification,  with  a  spiritual  body,  is  the 
consummation  of  our  redemption.     The  lilies  that  shall 

*  ^Yordsworth's  Excursion,  book  ii. 


224  COMMENTARY. 

adorn  the  meadows  amid  which  winds  the  pure  river  of 
water  of  life,  are  the  souls  of  an  innumerable  multitude 
"without  spot  or  wrinkle,  or  any  such  thing,"  who  have 
washed  their  robes  and  made  them  white  in  the  blood  of 
the  Lamb.  When  the  Holy  Spirit  first  dawns  on  the 
heart  at  the  new  birth,  we  are  surprised  at  the  degree  of 
our  impurity.  Often  will  it  seem  as  though  our  prayers 
and  struggles  against  the  tide  of  impure  thoughts  and 
desires  were  in  vain;  yet,  "shall  we  know,  if  we  follow 
on  to  know  the  Lord;  his  going  forth  is  prepared  as  the 
morning."  Over  the  soul  thus  clouded  with  darkness 
and  sin,  the  day  shall  break,  and  the  shadows  flee  away. 
By  nature,  in  a  state  of  darkness,  like  that  of  the  night 
laden  with  chilling  mists  and  noxious  vapours,  the  soul 
receives  the  influences  of  the  Holy  Spirit,  at  first  faint 
and  gradual,  as  the  early  dawn :  like  the  morning  light 
which  goes  on  and  shines  not  only  to  sunrise,  but  to  high 
noon ;  (more  literally,  the  fixed  part  of  the  day,  when  the 
sun  seems  to  stand  immovable  in  the  zenith ;)  and  then, 
every  vapour  sunk,  every  cloud  vanished  away,  lights  up 
all  the  atmosphere  with  purity,  and  rains  down  bril- 
liancy on  earth  and  heaven;  the  faint  streaks  of  light 
and  holiness  shooting  over  the  darkened  soul  in  the  new 
birth,  go  on  increasing  to  the  brightness  of  mid-day 
splendour  in  heaven,  where  all  will  be  purity  and  glory, 
as  the  Sun  of  Righteousness  from  the  zenith  showers  on 
the  heart  his  soft,  enlivening  rays. 

Vkr.  2. — As  a  lily  among  the  thorns,  so  is  my  love  among  the  daugh- 
ters. 

While  combining  these  excellences,  the  disposition  of 
the  believer  is  very  different  from  that  of  the  world.  As 
the  lily  among  thorns,  so  is  the  believer,  during  his  pro- 
bation, "among  them  that  are  set  on  fire,  even  the  sons 


CHAPTER   II.  2.  225 

of  men,  whose    tcctli    arc    spears  and   arrows,  and  their 
tongue  a   sharp  sword."  I\s.  lvii.  4.     The  wind  bloweth 
where  it  listeth,  and  bears  on  its  bosom  seeds  scattered 
at  random,  and  springing  up  unnoticed  in  desolate  places; 
even  as  the  Holy  Spirit,  according  to  his  sovereign  will, 
causes  the  seed  of  the  word  to  take  root  in  souls  scattered 
far  and  wide  among  the  nations,  to  grow  here,  as  in  their 
nursery,  until  fit  for  transplanting  to  heaven.     The  saint 
must  expect  to  find  himself,  while  in  tins  world,  among 
uncongenial  and  hostile  spirits.     Holiness,  however  per- 
fected,   will    not    alter    this    state   of    things.      Spotless 
though   he   may  be,  as  the  lily,  he  is  yet  the  lily  among 
thorns.     Through  his  first  disciples,  the  Lord  Jesus  said 
to  his  servants  in  all  ages,  "Behold,  I  send  you  forth  as 
sheep  in  the  midst  of  wolves."  Matt.  x.  16.     Still  is  the 
carnal  mind  enmity  against  God,  and  against  the  sons  of 
God;  still  the  wicked  watcheth  the  righteous,  and  seeketh 
to   slay  him.      Our   position   is   surrounded  with    those 
whose   evil   passions,   pride,   haughtiness,   envy,  malice, 
avarice,   sensuality,  vindictiveness,    bristling    from    their 
hearts  on  every  side,  make   it  difficult  for  us  to  move 
without  encountering  something  keener  than   thorns  or 
drawn  swords,  by  which  deep  and   excruciating  wounds 
are  inflicted  on  the  delicate  sensibility  of  the  heavenward 
spirit.     We  cannot  move  through  the  world  without  feel- 
ing more   or  less  of  these  lacerations.     Because  of  the 
voice  of  the  enemy,  because   of  the   oppression  of  the 
wicked,  how  often  does   the  bleeding  heart  feel,  "0  that 
I   had  wings  like  a  dove,  for  then  would  I  flyaway  and 
he  at  rest."     As  much  care  is  necessary  in  dealing  with 
the  wicked,  as  in   handling  ;1  thorn  bush;  vet  wilf those 
who  use  the  greatest  prudence,  frequently  find  themselves 
wounded.      With    the   best   wishes,    offences   cannol    be 
always  avoided:   -As  far  as  in   you  lies,  live  peaceably 


22G  COMMENTARY. 

with  all  men."  Those  whose  souls  are  brought  by  grace 
nearest  to  the  delicacy  of  holiness  set  forth  by  the  lily, 
and  who  move  with  most  of  steady,  undeviating  Christian 
energy  through  the  world,  are  made  to  feel  most  sensibly 
that  the  believer  is  here  a  lily  among  thorns.  Even  in 
Christian  countries,  the  hearts  of  the  wicked  are  armed 
with  as  fierce  passions  against  piety  and  the  pious,  as  at 
any  former  age;  and  though  they  may  be  kept  out  of 
view  by  the  civilities  of  life,  change  of  circumstances 
often  brings  us  in  contact  with  them  where  we  had  hoped 
they  did  not  exist.  Accordingly,  our  Lord  warns  us  that 
in  becoming  his  disciples,  we  must  take  up  the  cross,  must 
prepare  for  suffering.  Ignorant  of  the  true  state  of 
things  here,  we  expect  too  much  of  the  world,  and 
thereby  injure  our  peace.  Deceived  in  men  thought 
worthy  of  confidence,  and  finding  those  who  are  under 
the  greatest  debt  of  gratitude  treating  us  with  persecu- 
tion the  most  bitter,  we  would  not  think  our  lot  singular 
and  hard,  did  we  feel  that  ingratitude  is  an  inseparable 
feature  of  sin,  and  that  as  Jesus  was  a  man  of  sorrows, 
the  disciple  cannot  be  above  his  Lord.  As  we  are  liable 
to  do  even  good  deeds  from  improper  motives,  God  has 
kindly  placed  us  in  a  world  where  we  are  thus  repelled  in 
our  disinterested  acts;  and  are  laid  under  the  necessity 
of  doing  good  and  following  after  holiness,  not  from  any 
recompense  likely  to  be  got  from  nun,  but  from  prin- 
ciple, from  love  to  God.  And  the  believer  who  examines 
carefully  his  infirmities,  and  the  peculiar  discomforts  and 
afflictions  meeting  him,  will  most  probably  find  that  these 
ills  arc  just  what  was  necessary  for  counteracting  his  be- 
setting sins,  for  weakening  his  propensities  which  are 
unduly  strong,  and  'or  strengthening  those  which  are 
disproportionately  weai  ;  so  that  his  life,  however  check- 
ered  and   painful,  may  constitute  a  course   of  discipline 


CHAPTER   II.  3.  227 

most  wisely  adapted  for  bringing  his  soul  into  the  perfect 
balancing  of  all  its  powers,  which  is  perfect  holiness. 
Hence,  one  course  of  life,  one  series  of  sorrows,  which 
may  be  the  best  possible  for  the  chastisement  and  disci- 
pline of  a  heart  with  one  class  of  infirmities,  would  not 
be  at  all  applicable  to  the  spiritual  wants  of  another  with 
failings  very  different.  One  man  on  whom  God  has  set 
his  love,  may  be  of  such  a  disposition  that  riches  would 
ruin  him;  and  it  is  necessary  for  his  preparation  for 
heaven  that  these  be  denied  him,  and  he  be  tried  with 
something  of  a  different  kind.  Another  may  be  so  con- 
stituted that  praise  would  foster  vanity  'and  pride  ;  and 
he  can  be  kept  humble  most  safely  by  being  depreciated 
and  maligned;  while  another  may  pass  through  the  fiery 
ordeal  of  worldly  applause  with  less  danger  of  injury. 
Hence  those  who  arc  called  to  greatest  holiness  are  called 
to  greatest  mortifications;  and  the  apostle  exhorts  his 
son  Timothy  no  less  than  ten  or  twelve  times  in  his 
second  Epistle,  to  bear  with  evil,  to  endure  hardness. 
Too  often,  alas,  is  this  hardness  to  be  borne  from  breth- 
ren from  whose  hearts  the  remains  of  sin  have  not  been 
removed  by  grace.  Well  did  Luther  say,  "  If  thou  art 
the  lily  and  the  rose  of  Christ,  know  that  thy  dwelling- 
place  is  among  thorns.  Only  take  heed  lest  by  impa- 
tience, rash  judgments,  and  pride,  thou  thyself  become  a 
thorn." 

Ykh.  3.  —  ks  tlic  apple-tree  among  the  trees  of  the  wood,  so  is  my  be- 
loved  among  the  sons.  I  sat  down  ander  his  shadow  with  great  de- 
light, and  his  fruit  was  Bweet  to  my  taste. 

Having  given  in  the  two  foregoing  verses  the  character 
of  the  believer  as  represented  by  the  rose  and  the  lily, 
the  Song  sets  forth  in  these  words  the  charms  of  him, 
who  is  the  object  of  the  believer's  love.  These  illustra- 
tions, the  rose,  the  lily,  and  the  apple-tree,  are  such  as 


228  C  0  M  M  E  N  T  A  R  Y. 

would  naturally  fall  under  the  view  of  persons  reposing 
on  a  bed  of  flowers  in  an  oriental  garden,  as  seen  in  chap. 
i.  16.  Comparisons  drawn  from  the  tree  are  not  unfre- 
quently  applied  to  Jesus  in  the  Scriptures.  Isaiah  says, 
"There  shall  come  forth  a  shoot  from  the  stem  of  Jesse, 
and  a  branch  shall  grow  out  of  his  roots;  and  the  Spirit 
of  the  Lord  shall  rest  upon  him."  The  promised  Messiah 
was  called  the  Branch,  for  showing  that  like  a  shoot  or 
twig  springing  from  the  stump  of  a  tree,  he  should  spring 
from  the  stock  of  Judah,  through  the  family  of  J(  «se. 
The  two  natures  of  the  Lord  Jesus  are  here  pointed  out 
— his  coming  forth  as  a  branch,  representing  him  to  be 
the  Son  of  man,  while  the  Spirit  of  the  Lord  resting  on 
him  shows  him  to  be  the  Son  of  God.  He  is  here  repre- 
sented under  the  figure  of  that  shoot  or  branch  full  grown, 
of  a  tree.  The  citron-tree  seems  to  be  the  one  here  in- 
tended. The  name  is  derived  from  the  fragrance  it  ex- 
hales. The  foliage  is  perpetual;  there  is  no  time,  not 
even  mid-winter,  when  there  may  not  be  seen  on  it  a  pro- 
fusion of  flowers;  there  is  throughout  the  year  a  contin- 
ual succession  of  blossoms,  young  fruit,  and  ripe  fruit,  at 
the  same  time;  the  fruit  was  of  the  colour  of  gold,  very 
pleasant  to  the  taste,  very  fragrant,  and  and  reviving  to 
those  who  were  ready  to  faint;  the  leaves  are  studded  with 
small  glands,  to  which  the  tree  owes  its  rich  fragrance. 
The  shade  of  this  tree  is  deep  and  refreshing.*     Maun- 

*  Shade  is  an  article  of  oriental  luxury.  "In  this  fairy-like  garden, 
there  were  vcrv  lew  flowers ;  but  shade  an  I  greener;  arc  everything  in 
this  glaring  climate ;  and  it  was  pasaing  pleasant  to  Btroll  along  these 
paths,  all  shadowy  with  orange-trees,  whose  fruit,  'like  lamps  in  a 
night  of  green,'  hung  temptingly  over  cur  heads.  The  fragrance  of 
large  beds  of  roses  mingled  with  that  of  the  orange-flower,  and  seemed 
to  repose  on  the  quiet  airs  of  the  calm  evening.  In  the  midst  of  the 
garden  we  came  to  a  vast  pavilion,  glittering  like  porcelain,  and  sup- 
ported on  light  pillars,  which  formed  cloisters  surrounding  an  immense 


CHAPTER    II.  3.  229 

drell  speaks  of  the  very  great  beauty  of  the  orange 
garden  or  citron  grove,  at  Beroot,  attached  to  the  emir's 
palace.  The  walks  -were  shaded  with  orange-trees  of  a 
large  spreading  size,  and  all  of  so  fine  a  growth  that 
nothing  could  he  imagined  more  perfect,  and  "gilded  with 
fruit  hanging  thick  upon  them.  Around  were  booths, 
and  summer-houses,  and  other  apartments,  very  delight- 
ful." The  difference  between  citron  and  orange-trees  is 
hardly  discernible  except  by  the  fruit,  which  in  both  is  of 
the  same  golden  colour.  Such  a  tree,  therefore,  as  the 
citron,  standing  among  the  trees  of  the  forest,  must  be 
an  object  of  pre-eminent  beauty  and  strong  attraction. 
Thus  is  Jesus  distinguished  "among  the  sons."  Him  hath 
God  anointed  with  the  oil  of  gladness  above  his  fellows, 
Heb.  i.  9 ;  that  is,  through  the  Holy  Spirit  given  without 
measure  to  Christ,  God  has  conferred  on  him  a  nature 
more  excellent  than  that  of  his  fellows,  those  associated 
with  him  in  the  work  of  redemption,  whether  angels,  or 
prophets,  or  saints.    As  the  citron-tree  stood  in  an  atmos- 

marble  basin,  in  the  centre  of  which  sparkling  waters  gushed  from  a 
picturesque  fountain.  Through  the  clear  depths  of  the  waters  gleamed 
Bhoals  of  gold  and  silver  fish." — Warburton.  "That  variety  of  fra- 
grant lemon  called  the  'citron,'  attains  its  highest  perfection  in  Pales- 
tine, and  is  very  abundant;  and  by  the  consent  of  the  Jewish  writers 
themselves,  as  well  as  from  the  probability  of  the  case,  we  apprehend 
that  'citron'  is  always  to  be  understood  by  the  word  translated  'apple  ' 
in  the  common  version.  That  the  citron  was  well  known  to  the  He- 
brews,  we  learn  from  Josephus,  who  mentions  that  on  one  occasion,  at 
the  feast  of  tabernacles,  King  Alexander  JannSBUS  was  pelted  in  the 
temple  with  citrons,  which  the  Jews  had  in  their  hands — for  which  he 
assigns  the  reason,  that  the  law  required  that  at  that  feast  every  one 
should  have  hunches  of  the  palm-tree  and  the  citron-tree.  The  fruit  of 
the  citron-tree  is  much  used  by  the  oriental  ladies  to  smell  to,  for  which 
purpose,  they  often  have  it  in  their  hands,  or  within  reach,  and,  as  its 
fragrance  is  considered  most  reviving,  it  is  employed  for  much  the 
same  purpose  as  a  scent-bottle  in  this  country." — Kitto. 
20* 


230  COMMENTARY. 

pliere  of  perfume  rising  in  continual  freshness  from  its 
perennial  bloom,  the  human  nature  of  Jesus  dwells  in  the 
midst  of  the  spiritual  fragrance  breathing  in  his  divine 
nature,  and  encompassing  him  for  evermore  on  every  side 
in  the  infinity  of  the  fulness  of  the  Godhead.  Modern 
poetry  has  adopted  the  spirit  of  this  illustration : 

"  The  mountain  ash, 
No  eye  can  yet  overlook,  when  'mid  a  grove 
Of  yet  unfaded  trees  she  lifts  her  head 
Deck'd  with  autumnal  berries,  that  outshine 
Spring's  richest  blossoms ;  and  ye  may  have  marked 
By  a  brook  side  or  solitary  tarn, 
How  she  her  station  doth  adorn.     The  pool 
Glows  at  her  feet,  and  all  the  gloomy  rocks 
Are  brightened  round  her.     In  his  native  vale, 
Such  and.  so  glorious  did  this  youth  appear  ; 
A  sight  that  kindled  pleasure  in  all  hearts 
By  his  ingenuous  beauty."* 

And  the  meaning  of  the  passage  has  been  -well  expressed 
in  the  words, 

"From  Jesse's  root  behold  a  branch  arise, 
Whose  sacred  flower  with  fragrance  fills  the  skies; 
The  ethereal  spirit  o'er  its  leaves  shall  move, 
And  on  its  top  descends  the  mystic  Dove."f 

While  the  pious  spirit  is  lowly,  though  beautiful  like  the 
lily,  with  the  beauty  and  majesty  of  the  citron-tree,  Jesus 
towers  above  all  others,  in  the  infinite  grandeur  of  his 

*  Wordsworth's  Excursion,  book  vii. 
f  Tope's  Messiah.     Thus  Homer, 

"So  falls  a- poplar,  that  in  watery  ground 

Raised  high  the  head  with  stately  branches  crowned ; 

Cut  down  it  lies,  tall,  smooth,  and  largely  spread, 

With  all  its  beauteous  honours  on  its  head; 

There  left  a  subject  to  the  wind  and  rain, 

And  scorched  by  suns,  it  withers  on  the  plain. 

Thus  pierced  by  Ajax,  Simoisius  lies." 

Iliad,  iv.  482,  and  xiv.  11-1. 


CHAPTER   II.  3.  231 

divinity,  as  the  Son  of  God.  The  crown  of  glory  and 
honour  resting  on  him  who  was  made  a  little  lower  than 
the  angels,  is  the  glorious  crown  of  his  eternal  divinity. 

He  is  the  shade  of  his  people.  The  Lord  is  thy 
shade  on  thy  right  hand.  A  shade  does  not  deprive 
of  the  light  of  the  sun.  It  so  breaks  and  tempers  the 
force  of  the  beams  as  to  keep  them  from  injuring  us,  and 
enables  us  to  enjoy  their  brilliancy  and  warmth.  Nothing 
does  this  more  pleasingly  than  the  stately  spreading 
boughs  of  the  citron-tree.  What  this  shade  did  for  the 
body,  the  Lord  Jesus  does  for  the  soul.  Exposed  to  the 
full  blaze  of  the  justice  of  him  who  is  a  consuming  fire, 
we  must  be  blasted  and  destroyed,  did  not  Christ  spread 
between  us  and  him  whose  jealousy  burns  like  fire,  that 
which  Israel's  covering  of  cloud  represented  in  the  desert, 
his  own  divine  nature.  When  the  soul  feels  the  agonies 
of  conviction  for  sin,  how  sensible  is  the  change,  how 
reviving  the  shelter,  as  we  pass  under  the  shadow  of  the 
cross,  and  feel  around  us  the  refreshing  influences  of  the 
righteousness  of  Christ.  Within  that  sacred  shelter,  no 
evil  spirit  can  enter,  no  affliction  injure,  no  fiery  dart 
fall.  J 

The  apple-tree  yielded  a  profusion  of  the  richest  fruits 
in  uninterrupted  abundance.  Its  fruit  was  highly  esteemed 
as  sweet  to  the  taste,  of  refreshing  fragrance,  and  of  the 
colour  of  gold.  A  word  fitly  spoken  is  compared  to 
apples  of  gold,  or  the  golden  coloured  fruit  of  the  citron, 
in  baskets  of  silver.  Prov.  xxv.  11.  With  richer  fruits 
than  these,  does  Jesus  satisfy  the  soul  that  rests  under 
his  shadow.  He  is  a  tree  of  life  to  them  that  lay  hold 
on  him.  Prov.  iii.  18.  He  alone  can  satisfy  the  cravings 
of  the  heart.  All  attempts  to  pacify  these  restless 
desires,  these  surges  of  conscience,  by  any  amount  of 
property,  or  things  of  the  world,  is  as  unreasonable  as  to 


232  COMMENTARY. 

try  to  quiet  the  billows  of  the  tempestuous  sea,  by  pour- 
ing into  its  remorseless  caverns  treasures  and  gems.  From 
the  presence  of  him  whose  power  was  felt  on  the  sea  of 
Galilee,  goes  forth  the  influence  which  carries  to  the 
depths  of  the  soul  a  great  calm.  Peace  he  gives  unto  us, 
that  he  may  give  unto  us  to  eat  of  the  tree  of  life,  which 
is  in  the  midst  of  the  Paradise  of  God.  This  elder 
brother,  a  greater  than  Joseph,  who  has  gone  before  us 
into  heaven  to  preserve  life,  is  a  fruitful  bough,  even  a 
fruitful  bough  by  a  wellr  whose  branches  run  over  the  wall, 
separating  us  from  the  invisible  world;  and  sweet  indeed 
must  be  the  fruits  gathered  therefrom,  when  their  native 
soil  is  heaven,  and  they  are  the  same  which  shall  through- 
out eternity  satisfy  the  redeemed. 

The  weary  pilgrim,  on  coming  to  the  citron-tree,  would 
be  delighted  with  the  majesty  of  its  appearance,  the  pro- 
tection of  its  shade,  the  richness  of  its  fragrance,  and  the 
delightfulness  of  its  fruit.*  As  we  come  to  Jesus,  care- 
worn with  guilt  and  sorrow,  he  impresses  us  with  the 
grandeur  of  his  divinity,  the  excellence  of  his  protecting 
righteousness,  the  blessedness  shed  around  us  by  his 
Spirit,  and  the  richness  of  the  fruits  of  holiness  found 
in  the  Scriptures,  in  the  earnest  of  the  Spirit  in  the 
practice  of  a  heavenly  temper,  and  in  the  anticipation  of 
future  glory  in  heaven.  Here  are  richer  than  the  golden 
fruits  of  the  Hesperides;  and  this  Angel  of  the  covenant 
has  destroyed  the  dragon  that  guarded  them,  that  old 

*  "At  the  foot  of  each  tree  is  a  little  circular  carpet  of  verdure." — 
Warburton.  "  There  is  something  peculiarly  delightful  in  the  shade  of 
the  fig-tree.  It  is  far  superior  to  the  shelter  of  a  tent,  and  perhaps 
even  to  the  shadow  of  a  rock;  since  not  only  does  the  mass  of  heavy 
foliage  completely  exclude  the  raj's  of  the  sun,  but  the  traveller  finds 
under  it  a  peculiar  coolness,  arising  from  the  air  gently  creeping 
through  the  branches." — Mission  of  Inquiry,  p.  108. 


C  II  A  P  T  E  R   II.  3.  '  233 

serpent,  which  is  the  devil  and  Satan.  In  this  shadow 
does  the  soul  delight;  here  would  Ave  sit  down  in  the  ful- 
ness of  joy,  with  the  feeling,  "  This  is  my  rest  for  ever, 
here  will  I  dwell,  for  I  have  desired  it;"  here  does  God 
abundantly  bless  our  provision  and  satisfy  the  poor  with 
bread ;  here  does  he  clothe  his  priests  with  salvation  and 
his  saints  shout  aloud  for  joy.  Ps.  cxxxii.  14. 

The  cool  shadow  of  this  lofty,  beautiful,  and  fragrant 
tree,  offered  an  asylum  into  which  the  spouse  might  well 
delight  to  retreat  from  the  oppressive  heat  of  noon.  The 
exquisite  perfume,  the  cooling  shade,  the  beauty  of  the 
flowers,  and  the  richness  of  the  fruit,  combined  to  make 
it  a  retreat  the  most  delightful.  In  Jesus,  the  tree  of  life, 
we  find  the  fragrance  of  the  Holy  Spirit,  the  shade  of  his 
divine  righteousness,  the  beauties  of  his  nature  budding 
forth  in  infinite  variety,  and  the  precious  fruits  of  his 
grace  and  truth — all  uniting  to  render  his  shadow  desira- 
ble and  delightful.  Hence  do  we  sit  down  under  his 
shadow  with  great  pleasure:  "In  this  shade  I  desire  to 
sit  down."  While  the  desire  of  the  worldling  is  towards 
the  enjoyments  spread  around  by  riches,  or  fame,  or  flat- 
tery, or  ease,  looking  unto  Jesus,  we  say,  "The  desire  of 
our  soul  is  to  thy  name,  and  to  the  remembrance  of  thee." 
Isa.  xxvi.  8.  An  intelligent  traveller  in  the  East  could 
find  no  other  refuge  from  the  heat  of  summer  than  a 
recess  cut  into  the  bank  of  the  river  where  it  rose  perpen- 
dicularly from  the  water's  edge,  and  formed  into  a  small 
room  by  screening  the  front  with  reeds  and  boughs  of 
trees,  and  covering  the  whole  with  similar  materials :  such 
places,  though  infested  Avith  reptiles,  were  the  best  retreat 
that  could  be  found.*  In  what  contrast  with  this  stands 
the  shelter  afforded  by  the  citron-tree.  More  uncomfort- 
able and  miserable  than  the  former,  is  the  refuge  found 

*  Lnyard's  Nineveh,  vol.  i.  11'3. 


234  COMMENTARY. 

by  those  who  have  their  portion  in  this  world ;  infinitely 
more  delightful  than  the  latter,  is  the  sanctuary  found 
by  those  whose  resting-place  is  under  the  shadow  of 
Christ.  Around  this  place  of  repose  the  richest  fruits 
continually  fall.  As  entertainments  under  trees  are  com- 
mon in  the  East,  the  soul  that  abides  under  the  shadow 
of  the  Almighty  Redeemer,  feeds  on  those  pleasant  words 
which  are  as  an  honey-comb,  sweet  to  the  soul  and  health 
to  the  bones.  Pro  v.  xvi.  24.  These  truths  do  now  excite 
in  the  depths  of  the  soul  sensations  as  delightful  as  those 
which  shall  be  felt  in  heaven  from  eating  the  fruit  of  the 
tree  of  life. 

Ver.  4. — He  brought  me  to  the  banqueting-house,  and  his  banner  over 
me  was  love. 

Finding  the  spouse  under  the  apple-tree,  ch.  viii.  5,  he 
leads  her  to  the  banqueting-house,  the  house  of  wine,  a 
place  beautified  with  every  ornament,  and  stored  with 
everything  refreshing  and  delightful.  Among  the  apart- 
ments of  his  palace,  Solomon  built,  according  to  Josephus, 
"a  most  glorious  dining-room,  for  feastings  and  compota- 
tions,  and  full  of  gold  and  such  other  furniture  as  so  fine 
a  room  ought  to  have  for  the  convenience  of  the  guests  : 
and  where  all  the  vessels  were  made  of  gold."*  To  this 
hall  reference  seems  to  be  made,  rather  than  to  the  plans 
where  their  wine  was  stored.     No  pains  were  spared  to 

*  Speaking  of  Solomon's  palace,  Josephus  says:  "It  would  be  an 
endless  task  to  give  a  particular  survey  of  this  mighty  mass  of  build- 
ing; so  many  courts  and  other  contrivances;  Booh  a  variety  of  cham- 
bers and  offices,  great  ami  small;  long  and  large  galleries;  vast  rooms 
of  state,  and  others  for  feasting  and  entertainment,  set  out  as  richly  as 
could  be  with  costly  furniture  ami  gildings;  besides,  that  all  the  service 
for  the  king's  table  were  of  pure  gold.  In  a  word,  the  whole  palace 
was,  in  a  manner,  made  up,  from  tin-  base  to  the  coping,  of  white  mar- 
ble, cedar,  gold,  and  silver,  with  precious  stones  here  and  there  inter- 
mingled upon  the  walls  and  ceilings." — Antiq.  viii.  o,  2. 


CHAPTER  II.  4.  235 

make  such  rooms  the  splendid  possible,  as  may  be  still 
seen  in  oriental  palaces.  In  a  hall  of  the  Alhambra, 
"the  eye  is  lost  in  contemplating  the  rich  assemblage  of 
ornaments  which  appear  in  every  part  of  this  noble  hall. 
From  the  pavement  to  the  beginning  of  the  arches  the 
Avails  are  decorated  with  elegant  mosaic ;  the  panels  be- 
tween the  arches  arc  filled  with  a  very  delicate  ornament, 
which,  at  a  little  distance,  has  the  appearance  of  a  plain 
mass ;  and  the  ceiling  is  composed  of  stalactites  in  stucco, 
and  is  finished  in  a  style  of  equal  elegance.  The  distri- 
bution of  the  various  parts  of  this  noble  apartment  is 
truly  enchanting.  The  balconies  above  were  occupied  by 
musicians;  below  sat  the  women;  while  a  jet  of  water  in 
the  centre  diffused  a  refreshing  coolness  through  the  hall. 
The  windows  in  the  background  are  finished  in  a  similar 
manner,  and  look  into  a  little  myrtle  garden."  Something 
like  this  must  have  been  witnessed  when  the  Queen  of 
Sbeba  saw  all  Solomon's  wisdom,  and  the  house  that  he 
had  built,  and  the  meat  of  his  table,  and  the  sitting  of  his 
servants,  and  the  attendance  of  his  ministers,  and  their 
apparel,  and  his  cup-bearers,  and  his  ascent  by  which  he 
went  up  into  the  house  of  the  Lord;  and  there  was  no 
more  spirit  in  her.  Far  more  glorious  is  the  place  into 
which  Jesus  brings  our  souls,  on  that  mountain  where  he 
has  made  unto  all  people  a  feast  of  fat  things  full  of  mar- 
row, of  wines  on  the  lees  well  refined.  Isa.  xxv.  G. 
Here,  our  dwelling-place  is  amid  walls  formed  of  divine 
goodness,  Ps.  xxv.  13;  our  light  is  the  Shcchinah  of  the 
Spirit's  presence;  our  food  is  the  hidden  manna;  our  cup 
salvation;  our  drink  the  new  wine  of  the  heavenly  king- 
dom; our  anointing  the  oil  of  gladness;  our  ministering 
attendants  angels;   and  the  banner  over  us  is  love. 

Nothing  can   be  so  excellent  as  the  influences  of  the 
Holy     Spirit.      How    excellent    the    fragrance    of    the 


236  COMMENTARY. 

citron  bloom,  the  effect  of  wine !  no  comparison  can  be 
drawn  between  these  and  the  ethereal  excellence  of  the 
Holy  Ghost.  When  we  feed  on  anything,  it  is  so 
brought  into  contact  with  us  as  to  nourish  our  life ;  and 
when  the  Spirit's  influences  arc  so  diffused  through  the 
soul  as  to  sustain  its  life,  we  may  be  said  to  feed  on  his 
grace.  Hence  it  is  written,  "  Man  shall  not  live  by  bread 
alone,  but  by  every  word  that  proceedeth  out  of  the 
mouth  of  God."  Matt.  iv.  4.  There  is  literally  such  a 
thing  as  feeding  on  truth ;  and  the  place  where  these 
spiritual  provisions  are  enjoyed  in  abundance,  may  well 
be  called  the  banqueting  house.  How  superior  to  every 
thing  else  in  the  world,  is  the  banquet  spread  for  us  by 
Jesus !  The  truths  and  doctrines  of  Scripture,  so  rich, 
better  than  thousands  of  gold  and  silver,  are  the  means, 
sacred  vessels  brought  from  heaven,  for  conveying  to  us 
this  food  of  the  Spirit.  Here  we  banquet  on  the  riches 
of  redeeming  love.  The  man  who  feeds  on  fame,  flattery, 
riches,  power,  has  nothing  better  than  the  husks  of  the 
dying  prodigal ;  while  those  who  are  Christ's,  share  the 
luxuries  of  the  marriage-supper  of  the  Lamb. 

"His  banner  over  me  was  love."  He  brings  us  to  this 
feast,  with  the  exultation  of  a  conqueror  returning  in 
triumph  with  a  loved  one  wrested  from  the  power  of  an 
enemy.  Jesus  is  called  the  Captain  of  our  salvation, 
Heb.  ii.  10,  a  name  which  is  applied  in  the  New  Testa- 
ment to  none  but  Christ,  and  signifies  a  chief  or  com- 
mander, one  who  leads  a  column  and  directs  its  move- 
ments. "When  Abraham  heard  that  his  brother  was  taken 
captive,  he  armed  his  trained  servants,  and  pursued  the 
enemy,  smote  them,  and  brought  back  Lot,  and  his 
goods,  and  the  people:  thus  has  Jesus  come  to  our  rescue, 
and  delivered  us  from  bondage  to  the  powers  of  darkness, 
lie  is  still  "Captain  of  the  host  of  the  Lord,"  as  when 


CHAPTER    II.    4.  037 

he  appeared  to  Joshua  before  Jericho ;  and  is  leading  the 
spiritual   host,  who,  from   a  period  earlier  than  that  of 
Abraham,  have  been  pressing  onward  towards  the  Canaan 
on  high.     The   banner  of   this   conqueror  and  king  of 
glorj  has  its  inscription  and  symbol.     Unlike  the  military 
nations  of  the  world,  whose  lust  has  been  for  war,  and 
whose  emblems  have  been  expressive  of  their  character, 
as  the  eagle  on  the  standards  of  Rome,  he,  as  the  Prince 
of  Peace,  has  the  dove  as  the  symbol  of  his  kingdom ; 
and  has  a  banner  woven  of  the  precious  fabric  of  love. 
When  combatants  raise  a  red  flag,  it  is  for  showing  a 
determination  to  shed  blood ;  the  black  flag  is  the  signal 
that  no  quarter  may  be  expected;  a  white  banner&be- 
speaks  the  desire  for  peace.     With  what  propriety  there- 
fore is  the  banner  of  Jesus  said  to  be  love. 

A  banner  rallies  to  the  defence  of   the  person  over 
whom  it  floats,  all  the  resources  of  the  empire  to  which 
it  belongs:  wherever  he  wanders,  this  simple  symbol  calls 
up  around  him   bulwarks  invisible,  but  mighty  with  an 
empire's   strength.      Thus,    under    all    circumstances   in 
life,  and  in  death,  the  love  of  Christ  enlists  all  the  per- 
fections of  the  Godhead  in  behalf  of  his  saint.     As  the 
flag  shows  to  what  country  we  belong,  so  by  love  we  are 
shown   to  be  citizens  of  heaven.     As  the  banner  of  his 
country   is  an  object   of    honourable   pride  to   the  good 
Citizen,  thus  while  the  wise  man  glories  in  his  wisdom, 
and  the  rich  man  in  his  riches,  and  the  brave  man  in  his 
valour,  the  saint  glories  only  in  the  cross  of  Christ,  and 
in  possessing  thereby  the  divine   love.     Poetry  has  de- 
lighted to  portray  the  affection  of  the  soldier  for  the  0ag 
of  his  country;  and  true  to  the  feelings  of  human  nature, 
is  the  dying  patriot  said  to  look  upwards  to  its  folds, 

"And  smile  to  see  it3  splendours  fly, 
In  triumph  o'er  Lis  closing  eye." 


238  COMMENTARY. 

When  lie  -who  has  fought  the  good  fight,  and  endured 
hardness  as  a  good  soldier  of  Jesus  Christ,  finds  the  dim- 
ness of  death  on  his  eye,  and  its  coldness  on  his  heart, 
how  will  his  spirit  revive  on  seeing  over  him  this  banner 
of  love  !  And  as  a  dying  patriot  requested  that  the  flag 
under  which  he  had  fought  and  conquered  might  he 
placed  under  his  head  for  a  pillow,  as  life  was  ebbing 
away ;  then,  with  our  sinking  head  pillowed  on  the 
divine  love,  while  over  us  floats  the  banner  of  love,  as 
paleness  comes  over  the  lips,  and  dimness  over  the  eye, 
and  coldness  over  the  heart,  shall  the  last  beat  of  the 
heart  send  up  to  heaven  the  shout — Victory  through 
Jesus  Christ. 

Yer.  5,  6. — Stay  me  with  flagons,*  comfort  me  with  apples:  for  I  am 
sick  of  love.  His  left  haud  is  under  my  head,  and  his  right  hand 
doth  embrace  me. 

In  these  words  the  spouse  expresses  the  impression 
made  on  her  by  the  display  of  love  in  the  banqueting 
house — "I  am  sick  of  love."  From  the  beginning  of 
the  Song,  we  have  had  illustrations  of  the  soul  as  led 
along  from  one  degree  to  another  of  holy  love,  till  reach- 

*  In  Kitto's  Cyc.  Bib.  Lit.,  art.  Wine,  10,  there  is  a  dissertation  on 
the  Hebrew  word  here  rendered  "flagons."  From  it  we  extract  the 
following,  found  in  Olearius :  "  The  Persians  are  permitted  to  make  a 
sirrup  of  sweet  wine,  which  they  boyl  till  it  be  reduced  to  a  sixth 
part,  and  be  grown  as  thick  as  oyl.  They  call  this  drug  dusehab,  and 
when  they  would  take  of  it,  they  dissolve  it  with  water.  Sometimes 
they  boyl  the  dusehab  so  long  that  they  reduce  it  into  a  paste,  for  the 
convenience  of  travellers,  who  cut  it  with  a  knife,  and  dissolve  it  in 
water.  At  Tabria  they  make  a  certain  conserve  of  it,  which  they  call 
helwa,  mixing  therewith  beaten  almonds,  flour,  &c.  They  put  this 
mixture  into  a  long  and  narrow  bag,  and  having  set  it  under  the 
press,  they  make  of  it  a  paste,  which  grows  so  hard  that  a  man  must 
have  a  hatchet  to  cut  it."  This  statement  reconciles  the  version  in  the 
text  with  that  which  is  preferred  b  those  who  render  the  word 
"cakes — such  as  were  prepared  from  dried  grapes  or  raisin-,  pressed 
or  compacted  into  a  certain  form." 


CHAPTER   II.  5.  239 

ing  here  the  highest  degree  of  spiritual  enjoyment  pos- 
sible in  the  present  world.  The  Holy  Spirit  may  so  fill 
the  heart  with  his  influences  as  to  make  us  literally  "sick 
of  love;"  purifying  our  power  of  apprehension,  and 
exciting  irrepressible  desires  for  seeing  more  of  our  Lord. 
As  hope  deferred  maketh  the  heart  sick,  these  longing 
desires  run  ahead  of  our  enjoyment,  and,  indeed,  of  our 
capability  of  enjoying  Jesus ;  and  these  desires,  thus 
unsatisfied,  make  us  sick  of  love.  This  state  of  heart  is 
caused  by  ardour  of  affection,  and  inability  to  enjoy  the 
society  of  the  object  of  affection  fully  as  we  desire;  by 
longings,  sometimes  so  deep  as  to  be  expressed  only  in 
groanings  that  cannot  be  uttered,  to  behold  Jesus  in  the 
fulness  of  his  glory.  With  Moses,  we  pray  without 
ceasing,  "I  beseech  thee,  show  me  thy  glory."  "There 
be  some  kind  of  assurances,"  says  Leighton,*  "that  are 
more  rare  and  extraordinary,  some  immediate  glances  or 
coruscations  of  the  love  of  God  upon  the  soul  of  a  be- 
liever, a  smile  of  his  countenance,  and  this  doth  exceed- 
ingly refresh,  yea,  ravish  the  soul,  and  enables  it  mightily 
for  duties  and  sufferings."  This  was  the  experience  of 
Bunyan's  Pilgrim,  when  towards  the  end  of  his  course, 
"  by  reason  of  the  natural  glory  of  the  city,  and  the 
reflection  of  the  sunbeams  upon  it,  Christian  with  desire 
fell  sick."  Rutherford's  Letters  abound  in  expressions 
of  this  state  of  heart.  In  the  words  of  John  Howe, 
"  There  will  be  a  sickness  at  the  heart  by  the  delay  of 
what  I  hope  for,  most  of  all,  when  the  sum  of  my 
blessedness  is  the  thing  hoped  for,  and  still  deferred. 
They  that  never  felt  their  hearts  sick  with  the  desire  of 
heaven,  and  the  blessedness  of  that  state,  cannot  con- 
ceive of  it  a  tree  of  life  beforehand,  nor  ever  know  what 

*  Sermon  on  Horn.  viii.  o~>. 


240  COMMENTARY. 

patience  in  expecting  it  signifies  in  the  meantime.*  Even 
yet  there  are  souls  thus  exercised,  that  are  constrained 
to  pray  with  an  ancient  saint,  "Lord,  withdraw  a  little, 
lest  the  brittle  vial  of  my  heart  should  burst  by  the  rays 
of  thy  favour  darting  too  strongly." 

"Then  shall  thy  ravisht  soul  inspired  bee 
With  heavenly  thoughts  farre  above  humane  sldl ; 
And  thy  bright  radiant  eyes  shall  planely  see 
Th'  idee  of  his  pure  glorie  present  still 
Before  thy  face  ;  that  all  thy  spirits  shall  fill 
With  sweete  enragement  of  celestiall  love, 
Kindled  through  sight  of  those  faire  things  above. "f 

In  this  state  the  predominating  feeling  of  the  soul  is 
deep   and   melting  contrition. J     It    is  with  the   contrite 

*  Sermon  on  Heb.  x.  36.  An  eminent  divine  now  in  glory,  than 
whom  no  man  understood  theology  better,  either  in  a  didactic  or 
practical  point  of  view,  once  remarked  to  us,  in  a  conversation  on  this 
subject,  that  there  were  probably  more  of  these  exercises  among 
scattered  members  of  the  Church,  than  was  generally  supposed.  There 
can  be  no  doubt  this  is  the  case.  Nor  are  such  instances  as  that 
recorded  of  Dr.  Green  confined  always  to  the  closing  scene.  "On  the 
Sabbath  but  one  before  his  death,  after  the  family  had  returned  from 
the  morning  service,  it  was  observed  on  entering  his  room  that  his 
mind  was  burdened  with  meditations  to  which  he  wished  to  give 
utterance,  and  that  his  emotions  were  producing  a  restlessness  and 
agitation  that  were  inexplicable.  The  reading,  by  a  friend,  of  the  first 
chapter  of  the  Gospel  of  John,  not  only  allayed  that  distressing 
nervous  excitement,  but  seemed  to  impart  a  sort  of  inspiration,  by 
which  his  faculties  were  for  the  time  emancipated:  his  tongue  was 
loosed,  and  he  burst  out  into  an  ecstasy  of  joy  and  thanksgiving.  His 
voice  was  loud,  his  enunciation  clear  and  distinct  as  it  had  been  in 
the  best  days  of  his  ministry;  and  this  elevated  strain  of  praise  and 
holy  exultation  was  continued  until  his  strength  was  exhausted,  and 
he  sunk  into  a  sweet  and  refreshing  sleep." — Dr.  Jones's  Life  of  Dr. 
Green,  p.  498. 

f  Spenser's  Hymn  of  Heavenly  Love. 

%  My  gloom  was  very  often  relieved  greatly  by  the  highest  exer- 
cises of  a  spiritual  kind  that  I  have  ever  experienced.  I  was  made 
to  feel  that  I  could  not  command  them  at  my  own  pleasure,  and  that 
Satanic   influence    could   not   account    for   their   occurrence,    without 


CHAPTER    II.  5.  241 

and  humble  spirit  that  the  high  and  lofty  One  that 
inhabiteth  eternity  dwells.  The  more  intimately  he 
dwells  with  us,  the  deeper  will  be  our  contrition.  Like 
a  blinded  eye,  the  soul  is  insensible  to  the  splendour  of 
the  divine  glory  and  love  shining  around  us  with  such 
brilliancy,  until  the  touch  of  him  who  healed  Bartimeus 
restores  our  spiritual  sensibility;  then  the  glory  of  the 
love  of  God  is  the  light ;  and  the  sensations  of  the  heart 
thus  made  pure,  and  acted  on  by  these  heavenly  rays, 
are  emotions  of  contrition  and  love.  The  happiest  hours 
on  earth,  are  those  in  which  our  contrition  is  deepest 
and  most  tender.  In  this  exercise,  there  is  a  com- 
mingling in  the  heart  of  the  two  pellucid  streams  of 
humility  and  love:  the  nearer  we  come  to  heaven,  the 
deeper,  purer,  and  more  tranquil  is  their  flow.  Our 
luxury  is  to  prostrate  ourselves  at  the  mercy-seat,  and 
there  weep  for  sin;  weep,  not  the  tears  that  find  vent 
when  bemoaning  some  crushing  sin,  but  the  tears  that 
well  forth  in  the  soul,  dissolving  in  contrition  when  the 
Holy  Spirit  is  within  the  heart  as  a  fountain  of  water 
springing  up  into  everlasting  life.  At  such  hours,  we 
wish  to  do  what  was  once  done  by  a  contrite  heart,  pour 
out  before  the  blessed  Saviour  the  precious  perfume  of 
the  affections  from  the  alabaster  of  a  broken  spirit ;  and 
as  we  lie  prostrate  before  him,  weeping,  kiss  those  feet 

making  Satan  hostile  to  bis  own  interests;  for  their  invariable  effect 
■was  to  bumble  to  tbe  very  dust,  and  to  exalt  the  Redeemer,  and  to 
fill  my  mind  with  love  to  God  and  man,  in  an  eminent  degree,  and  a 
desire  to  do  all  in  my  power  to  advance  tbe  interests  of  vital  piety." — 
Life  of  Dr.  Green,  p.  302. 

"Assurance  of  tbe  love  of  God  never  produces  self-complacency  or 
pride;  but  always  humility,  self  abasement,  wonder,  gratitude,  and 
praise.  Tbe  believer  sees  tbat  tbe  mysterious  fountain  of  tbis  love  is 
in  tbe  divine  mind ;  it  is  not  in  himself,  who  is  ungodly  and  a 
sinner." — Hodge  on  Romans,  v.  8 — 10. 

21* 


242  C  0  M  M  E  N  T  A  R  Y. 

•which  have  been  wounded  for  us,  and  bathe  them  with 
our  tears.  The  sense  of  God's  amazing  goodness,  of  his 
tenderness  to  such  unworthincss  as  ours,  this  it  is  that 
overcomes  us,  and  makes  us  weep.  We  are  thus  sweetly 
subdued,  because  we  are  able  in  a  clearer  manner  to 
"  behold  what  manner  of  love  the  Father  has  bestowed 
upon  us,  that  we  should  be  called  the  sons  of  God."  The 
predominating  feeling  is,  "I  am  not  worthy  of  the  least 
of  all  the  mercies,  and  of  all  the  truth,  which  thou  hast 
showed  unto  thy  servant."  We  sink  down  in  overpower- 
ing humility,  because  overcome  with  melting  love.  No 
wild  or  boisterous  feeling,  no  nervous  enthusiasm,  no 
burst  of  passion,  then  disturbs  the  soul.  All,  all  is 
perfect  peace.  Such  were  the  exercises  of  Mrs.  Graham, 
when  on  the  borders  of  heaven,  a  few  hours  before  her 
death,  bathed  in  tears,  she  said:  "I  have  no  more  doubt 
of  going  to  my  Saviour,  than  if  I  were  already  in  his 
arms ;  my  guilt  is  all  transferred ;  he  has  cancelled  all  I 
owed.  Yet  I  could  weep  for  sins  against  so  good  a 
God :  it  seems  to  me  as  if  there  must  be  weeping  even 
in  heaven  for  sin."  At  a  time  of  the  deepest  pious 
exercises,  Edwards  says:  "There  was  no  part  of  creature 
holiness,  that  I  had  so  great  a  sense  of  its  loveliness,  as 
humility,  brokenness  of  heart,  and  poverty  of  spirit ;  and 
there  was  nothing  that  I  so  earnestly  longed  for.  My 
heart  panted  after  this,  to  lie  low  before  God,  as  in  the 
dust ;  that  I  might  be  nothing,  and  that  God  might  be 
all,  that  I  might  become  as  a  little  child." 

"  His  left  hand  is  under  my  head."  We  then  feel 
sweetly  sustained  by  the  Lord  Jesus,  by  his  imputed 
righteousness,  and  by  his  inward  grace.  So  far  from 
wishing  to  rest  on  any  merit  of  our  own,  we  cast  from 
us  our  righteousness  as  filthy  rags,  as  a  broken  reed,  on 
which  if  a  man  lean,  it  will  go  into  his  heart  and  pierce 


CHAPTER   II.  G.  243 

it,  2  Kings  xviii.  21.  His  righteousness,  like  the  pillars 
in  the  porch  of  the  temple,  Jachin  and  Boaz,  firmness 
and  strength  ;  like  the  pillars  of  marble  set  upon  sockets 
of  fine  gold,  Song  v.  15,  with  his  human  nature  resting 
on  the  fine  gold  of  his  divine  nature,  is  mighty  to  save 
even  to  the  uttermost  all  who  come  to  him,  however 
great  their  umvorthiness  and  guilt.  By  the  grace  of  the 
Holy  Spirit  shed  through  the  heart,  the  name  of  Jesus 
is  as  ointment  poured  forth,  more  refreshing  than  the 
cluster  of  camphire  in  the  vineyards  of  Engedi,  than 
the  bundle  of  myrrh  in  the  bosom  ;  he  is  full  of  grace 
and  truth.  As  he  comes  forth  from  the  ivory  palaces 
of  the  heavenly  glory,  his  garments  smell  of  myrrh, 
aloes,  and  cassia,  the  excellency  of  his  divine  nature 
sheds  a  divine  influence  around  us ;  we  rise  gently  above 
the  din,  the  jar,  the  perplexities  of  earth  ;  new  vigour  is 
imparted  to  our  faith,  new  animation  to  our  desires ;  the 
soul  is  filled  with  confidence,  with  joy,  with  peace;  duty 
becomes  pleasing,  toils  borne  for  Jesus  seem  delightful, 
for  the  love  that  we  bear  to  him ;  sorrow  ceases  to 
distress,  care  no  longer  perplexes ;  the  angel  of  the 
covenant  makes  us  to  ride  on  the  high  places  of  the 
earth,  and  drink  of  the  pure  blood  of  the  grape  of 
Israel's  inheritance. 

"His  right  hand  doth  embrace  me."  While  thus  sus- 
taining us,  Jesus  draws  us  very  near  to  himself.  Onward, 
nearer  to  Jesus !  is  the  ruling  feeling  of  the  saint.  AVe 
may  at  times  wish  it  had  been  our  privilege  to  see  Jesus, 
as  the  apostles  saw  him,  with  bodily  eyes.  But  there  is 
no  evidence  that  their  hearts  experienced  any  more  joy 
than  may  be  now  felt  by  the  believer.  The  manifesta- 
tions of  the  glory  of  his  divine  nature  may  be  made  to 
our  hearts  as  vivid  and  as  enchanting  as  they  were  to  pa- 
triarchs and  apostles.     The  glories  of  his  glorified  human 


244  COMMENTARY. 

nature  we  are  not  so  unreasonable  as  now  to  expect  to 
behold.  The  time  will  come  for  the  body  to  have  its 
share  in  ministering  to  our  vision  of  the  glory  of  God. 
Our  happiness  now  consists  not  in  seeing  visions,  and 
hearing  sounds ;  not  in  bodily  exhilaration  and  rapturous 
ecstasies;  but  in  feeling  God's  love,  and  in  being  filled 
with  his  Spirit.  There  is  no  reason  for  supposing  that 
the  emotions  of  the  multitude  under  the  action  of  the 
Spirit  on  the  day  of  Pentecost,  were  more  delightful  than 
the  emotions  now  felt  under  the  reviving  power  of  the 
same  Spirit.  In  the  most  glorious  visions  had  by  patri- 
archs and  prophets,  there  was  probably  no  more  delight 
enjoyed  than  is  now  the  portion  of  the  contrite  spirit. 
We  may  not  see  what  they  saw ;  but  we  may  feel  what  they 
felt.  It  is  doubtful  that  Jacob  at  Bethel,  or  at  Penuel, 
or  that  the  disciples  at  the  transfiguration,  had  more  real 
joy  of  heart  than  is  now  often  experienced  under  the  min- 
istration of  the  Spirit.  In  the  words  of  Witsius :  "  Hence 
it  is,  that  while  his  saints  are  sometimes  ravished  on  high 
by  his  Spirit,  he  surrounds  them  with  the  beams  of  his 
super-celestial  light,  gives  them  a  view  of  his  face,  shining 
with  the  brightest  love,  kisses  them  with  the  kisses  of  his 
mouth,  admits  them  to  the  most  endearing,  mutual  inter- 
course of  mystical  love  with  himself;  and,  while  he  plen- 
tifully sheds  abroad  his  love  in  their  hearts,  he  gives  them 
to  drink  of  rivers  of  honey  and  butter;  and  that  often  in 
the  greatest  drought  of  the  parched  soul,  when  expecting 
no  such  thing.  There  are  many  more  mysteries  in  this 
secret  intercourse  with  our  heavenly  Father,  which  believ- 
ers sometimes  sec,  taste,  and  feel,  and  which  no  pen  of 
the  learned  can  represent  as  they  deserve."* 

"Stay  me  with  ilagons,  comfort  me  with  apples:"  that 

*  Witeias  on  the  Covenants,  Look  iii.  11,  34. 


CHAPTER    II.  7.  245 

is,  give  me  support  and  refreshment  with  cups  of  wine 
from  the  banqucting-house,  and  with  citrons  from  the  tree 
whose  shadow  was  so  delightful.  The  fruits  with  which 
the  soul  sick  of  love  desires  to  be  refreshed,  are  the  pre- 
cious doctrines  of  the  cross  and  the  promises  of  the 
Scriptures.  There  is  then  a  wonderful  avidity  for  the 
word  of  God;  we  feel  what  it  is  to  live  not  by  bread 
alone,  but  by  every  word  that  proceedeth  out  of  the 
mouth  of  God.  The  simple  doctrines  of  the  cross  are 
sweeter  than  our  daily  food.  Here  at  this  fountain  of 
life,  where  the  doctrine  of  Jesus  drops  as  the  rain,  and 
his  speech  distils  as  the  dew,  does  the  Holy  Spirit  give 
strong  drink  unto  him  that  is  ready  to  perish,  and 
wine  unto  those  that  be  of  heavy  heart — that  best  wine 
for  the  beloved,  which  goeth  down  sweetly,  causing  the 
lips  of  those  that  are  asleep  to  speak ;  yea,  here  does  the 
afilieted  saint  drink,  and  forget  his  poverty,  and  remem- 
ber his  misery  no  more. 

Ver.  7.— I  charge  you,  0  ye  daughters  of  Jerusalem,  by  the  roes  and 
by  the  hinds  of  the  field,  that  ye  stir  not  up,  nor  awake  my  love, 
(the  object  of  my  afl'ectiou,)  till  he  please.* 

As  these  animals  were  proverbially  timorous,  the  great- 
est care  must  be  taken  not  to  disturb  them ;  and  the  be- 

*  Some  interpreters,  among  whom  are  Dopke,  Rosenmuller,  and  Pro- 
fessor Stowe,  in  an  article  on  the  Song  in  the  Biblical  Repository,  April, 
1847,  take  these  as  the  words  of  the  beloved,  applied  to  the  spouse. 
The  reason  for  this  is,  that  the  Hebrew  word  rendered  "my  love,"  is  a 
feminine  noun,  and  the  following  verb,  "till  he  please,"  is  also  of  the 
feminine  form.  The  conclusion  they  draw  from  these  facts  is  unneces- 
sary and  incorrect;  and  the  meaning  adopted  in  the  English  version 
seems  the  true  one.  1.  Because  it  harmonizes  best  with  the  scope  of 
the  passage.  2.  It  seems  to  be  required  also  by  the  scope  of  the  con- 
text in  the  other  places,  ch.  iii.  5,  viii.  4,  where  the  same  language 
occurs.  3.  The  beloved  is  compared  to  a  gazelle,  or  a  young  hart,  ch. 
ii.  9,  and  the  immediate  connection  seems  to  restrict  this  verse  accord- 


246  COMMENTARY. 

liever  enjoying  the  manifestations  of  heavenly  love,  will 
be  as  cautious  in  avoiding  sin,  as  in  watching  the  gazelle, 
which  bounds  away  at  the  rustling  of  a  leaf.  Nothing 
could  express  more  strongly  with  what  carefulness  the 
contrite  heart  seeks  to  retain  those  influences  of  the 
Spirit  and  the  society  of  Jesus.  Never  have  we  such 
intense  anxiety  in  guarding  against  sin,  as  when  thus 
filled  with  intense  love.  Then  do  we  watch  and  pray ; 
then  do  we  groan,  being  burdened;  then  do  we  moan  for 
entire  conformity  to  Jesus,  that  with  Jesus  we  may  for 
ever  rest. 

Ver.  8,  9. — The  voice  of  my  beloved  !  behold,  he  cometh  leaping  upon 
the  mountains,  skipping  upon  the  hills.  My  beloved  is  like  a  roe,  or 
a  young  hart:  behold,  he  standeth  behind  our  wall,  he  looketh  forth 
at  the  windows,  showing  himself  through  the  lattice. 

The  Christian  life  is  a  series  of  visits  and  withdrawals 
of  our  Lord,  of  revivals  of  grace  in  the  heart  and  expo- 

ingly  to  the  same,  if  it  can  be  done  without  violence  to  the  Hebrew. 
4.  This  can  be  done.  The  Hebrew  word  "my  love,"  means  "love," 
then  "an  object  of  aS'ection,"  whether  male  or  female,  precisely  as  the 
corresponding  word  is  used  in  the  English  language.  This  noun,  with 
this  meaning,  being  thus  feminine,  the  following  verb  would  naturally 
take  the  same  gender.  In  this  very  book,  ch.  v.  9,  where  the  spouse  is 
unquestionably  addressing  her  female  friends,  the  verb  "if  ye  find,"  is 
the  second  person  masculine  instead  of  feminine.  Moreover,  the  mas- 
culine form  is  used  for  the  feminine,  not  only  in  the  Future,  as  in  Song 
viii.  4,  Isa.  lvii.  8,  but  also  in  the  Praeter,  in  Ruth  i.  8;  and  in  the  Im- 
perative, in  Micah  i.  13,  and  Isa.  xxxii.  11.  5.  Besides  the  English 
version,  our  view  is  that  adopted  by  Delitzsch,  Good,  Fry,  and  Bishop 
Percy. 

"Among  the  orientals  it  is  considered  barbarous  in  the  extreme  to 
awake  a  person  out  of  his  sleep.  How  often,  in  going  to  the  house  of 
a  native,  you  are  saluted  with,  "He  sleeps."  Ask  them  to  arouse  him: 
the  reply  is,  "I  cannot."  Indeed,  to  request  such  a  thing,  shows  at 
once  that  you  are  griffin,  or  new-comer.  "Only  think  of  that  ignorant 
Englishman:  he  went  to  the  house  of  our  chief,  and  being  told  that  he 
was  asleep,  he  said  lie  must  see  him,  ami  actually  made  such  a  uoiso 
as  to  awake  him;  and  then  laughed  at  what  he  had  done." — Roberts. 


CHAPTER  II.  8.  247 

sure  to  trials.  After  the  overpowering  display  of  love 
in  the  foregoing  verses,  the  beloved  had  left  the  spouse; 
these  words  describe  his  return.  When  we  have  been 
passing  through  a  season  of  coldness  and  decline,  how 
often  have  we  been  sweetly  surprised  by  an  influence 
coming  over  the  heart,  we  could  hardly  tell  whence,  or 
how,  warming  the  heart,  drawing  the  attention  back  to 
the  forgotten  Saviour,  inclining  us  to  prayer,  and  giving 
evidence  of  the  return  of  Jesus.  We  are  taken  by  sur- 
prise; we  look  up  with  wondering  love,  and  exclaim, 
"The  voice  of  my  beloved!" 

At  such  times,  the  Saviour  encourages  us  from  a  dis- 
tance by  his  voice;  gives  tokens  of  his  approach;  makes 
us  feel  he  is  about  to  repeat  his  visits,  and  open  to  us 
fresh  visions  of  his  love.  To  the  soul  dead  in  sin,  the 
idea  of  now  hearing  the  voice  of  Jesus  is  visionary.  But 
the  good  Shepherd  says,  the  sheep  know  his  voice.  John 
x.  13.  And  if  the  friend  of  the  bridegroom,  which 
standeth  and  heareth  him,  rejoiceth  greatly  because  of 
the  bridegroom's  voice ;  much  more  shall  the  bride  re- 
joice when  she  heareth  him.  There  is  herein  no  visionary 
enthusiasm ;  no  wonders  ringing  in  the  ear  of  the  body. 
There  is  a  something  speaking  to  the  soul;  spirit  whis- 
pering to  spirit ;  tones  from  the  lips  of  Jesus,  adapted  to 
the  hearing  ear  of  the  renewed  soul.  Faith,  "the  evidence 
of  things  not  seen,"  gives  us  the  best  kind  of  evidence, 
that  this  is  indeed  the  voice  of  our  Lord.  Then,  when 
Ins  speech  distils  as  the  dew,  as  the  small  rain  upon  the 
tender  herb,  and  as  the  showers  upon  the  grass;  the 
lonely  soul  feels  him  to  be  as  the  dew  unto  Israel,  and 
that  they  that  dwell  under  his  shadow,  shall  return,  they 
shall  revive  as  the  corn,  and  grow  as  the  vine,  Hos.  xiv. 
7 ;  then  is  he  to  the  reviving  heart,  like  a  serene  heat 


248  COMMENTARY. 

after  rain,  like  a  cloud  of  dew  in  the  heat  of  harvest. 
Isa.  xviii.  4. 

He  comes  over  all  difficulties  to  visit  and  revive  us ;  on 
or  over  the  mountains  or  hills,  he  comes  leaping,  sur- 
mounting all  obstacles  with  ease.  "  Here,  near  the  sea 
of  Gallilee,  we  saw  the  gazelle  bounding  on  before  us, 
over  shrubs  and  rocks  and  every  obstacle,  and  felt  the 
exquisite  fulness  of  meaning  in  the  Church's  exclamation, 
'Behold,  he  cometh  leaping  upon  the  mountains,  skipping 
upon  the  hills.  My  beloved  is  like  a  roe  or  young  hart.' 
It  is  the  very  nature  of  this  lively  animal  to  bound  over 
the  roughest  heights  with  the  greatest  ease,  it  seems  even 
to  delight  in  doing  so."*  And  it  is  the  very  nature  of 
the  Lord  Jesus  to  come  to  the  souls  of  his  people,  over 
all  difficulties  with  perfect  ease.  Nothing,  whether  the 
inward  sense  of  unworthincss  and  guilt,  aggravated  by 
numerous  backslidings,  or  outward  sorrows  rising  around 

us,  dark  and  towering   as   the  crags  of  the  valley  of  the 
tji . 

oorre. 

this  mo^'ss*on  °*"  Inrlu'ry>  P-  296.     And  thus  Euripides  puts  these  scnti- 

takc  the  sinto  tue  mouth  °f  the  chorus: 

unquestionabi      With  snowy  foot,  my  marble  neck 

the  second  per     Shall  mingle  with  the  nightly  choirs, 

culine  form  is  u.  Mid  falling  dews;  as  when  the  fawn 

vih.  4,  Isa.  lvii.  ^porting  upon  the  tender  grass 

peratrre,  in  Micah*  joyous  meadows,  flees  t lie  snares, 

version,  our  view  is  t  hunters'  shouts,  and  hounds'  deep  bay; 

Percy.  quicker  than  the  sweeping  wind 

"Among  the  o&entido-winged  o'erleaps  the  green 
awake  a  person  out  of  'land  streams,  and  stretches  far 
a  native,  vmi  are  salute''-'  wilds  untrod  by  man, 

the  reply  is,  "I  cannot.avy  shades  of  pathless  woods. — Baccha',  850. 
once  that  you  are  griflin 
Englishman:  he  wenl  to  ,       „      ..,     (. 

_„„  „  ,  ,  .  .  ent  stand  ve  thus  like  fawns, 

was  asleep,  he  Baid  he  r.         .     '  ,         .    .  ..       ,  . 

no  *~  „_  i      i  ■  .       i  runuiiiK  through  the  spreading  plain, 

as  to  awake  him;  and  th,     ...  ,        .b  '     ,  .     "' 

with  senseless  tear. — Iliad,  iv.  _1J. 


CHAPTER   II.  9.  240 

shadow  of  death,  nothing  can  separate  us  from  the  love 
of  Christ. 

He  comes  to  us  speedily,  unexpectedly.  The  roe  was 
an  emblem  of  swiftness:  Asahel  was  as  light  of  foot  as 
a  wild  roe,  2  Sam.  ii.  18;  and  certain  of  David's  men 
were  as  swift  as  the  roes  upon  the  mountains.  1  Chron. 
xii.  8.  The  heart  is  surprised  in  an  unexpected  moment, 
by  the  appearance  of  the  beloved.  Though  keeping  afar 
off  for  a  time,  he  comes  speedily;  his  heart  was  turned; 
his  repentings  were  kindled ;  and  ere  we  were  aware,  his 
soul  made  him  like  the  chariots  of  Ammi-nadib ;  he  came 
as  speedily  as  the  angel  came  to  Peter  in  prison  asleep ; 
as  when  he  came  to  bless  the  Psalmist,  and  he  rode  on  a 
cherub  and  did  fly,  yea,  he  did  fly  upon  the  wings  of  the 
wind;  as  speedily  as  on  the  first  visit  to  the  disciples 
after  his  ascension,  when  suddenly  there  came  a  sound 
from  heaven,  as  of  a  rushing  mighty  wind,  and  they  were 
all  filled  with  the  Holy  Ghost.  "When  churches  long 
thirsting  for  the  revival  of  his  work  have  well  nigh 
fainted  under  the  thought  that  their  sins  and  unworthi- 
ness  were  so  great  as  to  exclude  them,  perhaps  for  ever, 
from  the  blessing;  he  has  been  found  among  them,  as  a 
dew  from  the  Lord,  as  the  showers  upon  the  grass,  that 
tarrieth  not  for  man,  nor  waiteth  for  the  sons  of  men. 
Micah  v.  7. 

"Behold  he  standcth  behind  our  wall."  In  the  present 
life,  we  arc  in  the  condition  of  v.nd  }."»ers  sentenced  to  hard 
labour.  This  world  is  our  pri,  he  cnCy  inmate  of  a  peni- 
tentiary is  not  more  complete!;  'om  the  community 
in  the  midst  of  which  he  is  coies-  aiul  a  mi  association  with 
the  public,  from  knowledge  <ope"s,  °,n  \\  affairs,  from  open 

1  I  1  ,         •  i    •    lUtilul    (lm  m  I 

landscapes   and  glorious  sku  ni(.llc<  :Uare  we,  as  offenders 
against  God,  cut  off  from   atmidst  is  ^  with  the  world  of 
spirits,  from  knowledge  of  its  r  little  f<es,  from  views  of  its 
22 


250  COMMENTARY. 

grandeurs  and  glories.  After  all  the  labours  of  science, 
we  have  no  more  acquaintance  "with  the  universe  at  large, 
than  the  prisoner  is  able  to  get  of  the  world,  through  the 
bars  of  his  dungeon.  Like  the  fallen  emperor  of  the 
French,  we  have  lost  our  principality;  the  crown  has 
fallen  from  our  head,  and  we  are  confined  on  this  earth, 
as  a  solitary,  desolate  island  in  the  ocean  of  space ;  an 
impassable  sea  is  around  us,  and  we  know  but  little,  very 
little  of  the  worlds  and  peoples  lying  beyond.  Jesus, 
who  has  gone  away  to  receive  a  kingdom  for  himself,  and 
after  preparing  a  place  for  us  in  that  kingdom,  to  return 
and  receive  us  to  himself,  does  now  kindly  visit  us  in  our 
confinement.  But  dark  walls  of  our  dungeon  come  be- 
tween— the  walls  of  our  earthly  house  of  this  tabernacle, 
the  walls  that  rise  between  us  and  the  invisible  world. 
How  far  is  Jesus  removed  from  me  ?  He  is  standing  be- 
hind this  wall.  This  it  is,  and  this  only,  which  prevents 
us  from  having  full  view  of  him,  from  coming  very  near 
to  him,  from  hearing  distinctly  his  voice.  When  the 
Lord  shall  descend  from  heaven  with  a  shout,  with  the 
voice  of  the  archangel  and  with  the  trump  of  God;  then 
shall  these  walls  go  down  more  perfectly  than  those  of 
Jericho,  and  our  souls,  like  liberated  Rahab,  be  received 
into  the  host  of  the  Lord,  and  into  the  presence  of  the 
Captain  of  our  salvation. 

"He  looketh  forth  atuthc  window,   showing   himself 
through  the  lattice,"*,  than  ore  strictly,  glancing  through 
-winged  o' 

*  "I  passed  into  a 'land  streamnd  three  sides  of  which  the  apart- 
ments ranged.  A  littles  wilds  untrrystal  water  lay  enclosed  by  marble 
banks,  and  ovcrshadowtvy  shades  utiful  weeping-willows;  little  foun- 
tains leaped  and  spark  (irections,  '  and  shook  their  loosened 
silver  in  the  sun.'  Ar  ange,  and  lemon,  and  mimosa-trees, 
afforded  a  quivering  shf1  S  ^  marble  mosaic  paths,  and  the  par- 
terres of  flowers.  At  o  ™nmn8,f  this  court,  or  garden,  was  a  lofty 
alcove,  with  a  ceiling  ricM  '      SeD'id  in  gold  and  crimson  fret-work ;  the 


CHAPTER    II.  10.  251 

the  lattice.     The  views  now  got  of  Jesus,  are  like  the 
furtive  glances  which  the  spouse  Avas  able  now  and  then 
to  catch  of  the  glistening  eyes  of  the  loved  one  through 
the  lattice  window.     Vines,  jessamines,  roses,  and  honey- 
suckles, grew  in  luxuriance  against  and  over  the  walls  of 
the  royal  palace  or  summer-house,  with  their  tendrils  and 
bloom  often  flowering  beautifully  through  the  gilded  lat- 
tices :  to  this  there  may  be  here  an  allusion,  as  though  in  this 
way,  He  who  is  the  true  vine,  John  xv.  1,  does  unfold  to 
us,  through  the  lattice  in  the  walls  separating  us  from  the 
invisible  world,  some  budding  flowers  of  his  glory.     The 
ordinances,  the  sacraments,  the  scriptures,  constitute  the 
lattice  through  which  we  now  get  glimpses  of  the  Be- 
loved ;   and  are  enabled  to  see  beauties  unfolding,  and 
breathe  exhilarating  fragrance,  which  thrill  the  soul  with 
the  assurance  of  the  immeasurable  fulness  awaiting  us 
amid  the  splendours  of  heaven. 

Vkr.  10.— My  beloved  spake,  and  said  unto  me,  Rise  up,  my  love,  mv 
lair  one,  and  come  away. 

To  the  spouse,  confined  within  doors  by  the  cold  and 
rains  of  winter,  the  beloved  having  thus  come  from  afar, 
addresses  motives  for  alluring  her  away  from  her  retreat, 
and  abroad  among  the  beauties  of  spring.  Thus  the 
Lord  Jesus  encourages  us,  by  presenting  to  the  mind  the 
attractiveness  of  heaven  as  a  place  adorned  with  more 
than  the  beauties  of  Eden.  And  after  the  withdrawal  of 
his  presence,  how  kindly  does  he  encourage  the  soul  by 

walls  are  ornamented  with  arabesques,  and  a  wide  divan  runs  round 
three  sides  of  the  apartment,  which  opens  on  the  garden  and  its  foun- 
tains. Next  to  this  alcove  is  a  beautiful  drawing-room,  with  marble 
floor  ami  arabesque  roof,  and  carved  niches,  and  softened  light  falling 
-n  delicately  painted  walls;  in  the  midst  is  an  alabaster  basin,  into 
which  water  falls  from  four  fantastic  little  fountains."-  Warburton's 
Travels— The  Crescent  and  the  Cross. 


252  COMMENTARY. 

making  us  feci  that  he  loves  us  none  the  less  because  he 
withdrew  for  a  time ;  and  how  does  the  heart  revive  on 
hearing  him  still  call  us,  "My  love,  my  fair  one!"  We 
had  thought  that  he  left  us  because  we  had  alienated  his 
love  by  sin,  and  he  was  displeased  by  our  many  corrup- 
tions. His  first  words  are,  that  he  loves  us  as  ever,  and 
rejoices  in  our  society  as  the  bridegroom  rejoices  in  the 
society  of  his  loved  one.  Such  being  his  love,  he  wishes 
to  have  us  with  him  where  he  is,  that  there  may  be 
nothing  to  break  the  interchange  of  affection  between  him 
and  our  souls.  Bunyan  says,  that  when  the  summons 
came  for  Mr.  Standfast  to  pass  over  Jordan,  "the  con- 
tents thereof  were,  that  he  must  prepare  for  a  change  of 
life,  for  his  master  was  not  willing  that  he  should  be  so 
far  from  him  any  longer."  Much  is  said  of  the  desire  of 
the  saint  to  depart  and  be  with  Jesus.  We  should  think 
more  of  the  desire  of  Jesus  to  have  the  believer  depart 
and  be  with  him  in  glory.  The  saint  cannot  be  so 
desirous  for  being  in  heaven,  as  Jesus  is  for  having  us 
with  him  in  heaven.  "Father,  I  will  that  they  also  whom 
thou  hast  given  me,  be  with  me  where  I  am,  that  they 
may  behold  my  glory."  John  xvii.  24.  He  wishes  us  to 
be  absent  from  the  body  and  present  with  the  Lord;  to 
go  forth  from  the  walls  of  this  prison-cell  of  the  body, 
and  walk  Avith  him  by  the  living  fountains  of  waters,  in 
the  vernal  landscape  of  the  heavenly  world.  How  beau- 
tiful and  attractive,  as  they  are  here  shadowed  forth,  are 
the  motives  he  addresses  to  the  heart,  as  he  says,  "  Rise, 
and  come  away."  Never  was  there  a  more  lovely 
description  of  spring,  fit  emblem  of  the  time  when  we 
shall  see 

"The  various  seasons  woven  into  one, 
And  that  one  season  an  eternal  spring." 


chapter  n.  u.  253 

Ver.  11. -For,  lo!  the  winter  is  past,  the  rain  is  over  and  gone. 
In  the  broad  and  open  domains  of  that  world  which 
lies  beyond  the  walls  of  our  present  condition,  separating 
us  from  the  Beloved,  the  winter  is  past:  there,  the  reign 
of  sin    the  effect  of  man's  guilt,  as  seen  in  the  very 
ground,  of  which  winter  is  so  sad  an  evidence,  is  no  more 
seen;  in  those  realms  of  blessedness,  there  shall  be  no 
more  curse.  Rev.  xxii.  3.     St.  Paul  represents  the  whole 
creation  as  standing  in  earnest  expectation  of  the  time 
when  the  curse  shall  be  removed.    Rom.  viii    19      In 
those  parts  of  this  world  most  distinguished  for  the  bodily 
and  mental  superiority  of  man,  winter  seems  the  order  of 
nature;  the  warm  genial  weather  of  summer  is  confined 
to  the  smaller  portion  of  the  year,  no  more  than  sufficient 
for  bringing  from  the  bosom  of  the  earth  the  productions 
necessary  for  the  support  of  man;  while  cold  storms  and 
wintry  blasts,  chilling  nights  and  gloomy  days,  fill  up  the 
greater  part  of  the  seasons,  and  invade  with  frequency 
even  the  few  weeks  of  summer.     In  the  present  condition 
of  the  body  and  soul  of  man  under  the  curse,  this  state 
of  things  is  necessary.     In  those  regions  where  uninter- 
rupted summer  reigns,  the   energies  of  the  human  mind 
and  body  wither,  and  the  ills   of  the  curse  ra^e  with 
greater  power.     In  that  world  to  which  Jesus  is  drawing 
us,  all  these  former  things  are  passed  away.      There   the 
ground  is   no   longer   cursed  for  the  sake  of  man -'nor 
must  he  sustain  life  by  the  sweat  of  his  brow;  there   are 
no  changing  seasons,  no  days  of  labour,  no  tedious  chill 
mg  nights,  no  pelting  storms,  no    benumbing  winds  to 
breast  even  in  works  of  mercy,  no  lightning  and   h\ 
snow  and  vapours,  stormy  blasts  fulfilling  the  word  of  an 
angry  God.*     With  imagery  of  this  kind,  has  uninspirS 
*  It  will  be  seen  that  our  interpretation  of  the  passage   ver   10  13 
agrees  essential,,  with  the  interpretation  of  those  who  2.  *  a, ^ 


254  COMMENTARY. 

poetry,  even  among  pagans,  loved  to  invest  the  future 
abode  of  the  blessed. 

"The  blissful  plains 
Where  heavenly  Justice  in  Elysium  reigns; 
Joys  ever  young,  unmixed  with  pain  or  fear, 
Fill  the  "wide  circle  of  th'  eternal  year; 
Spring  ever  smiles  on  that  auspicious  clime, 
The  fields  are  flowery  with  unfading  prime: 
From  the  bleak  pole  no  winds  inclement  blow, 
Mould  the  round  hail,  or  flake  the  fleecy  snow; 
But  from  the  breezy  deep  the  blest  inhale 
The  fragrant  murmurs  of  the  western  gale."* 

In  the  same  spirit,  Pindar  speaks  of  that  state  as 
realms  where  the  virtuous  enjoy  the  light  of  a  sun  that 
never  sets,  free  from  all  toil,  without  sorrow,  without 
tears;  where  ocean-breezes  refresh  the  isles  of  the 
blessed ;  where  flowers  of  gold  cluster,  some  on  the 
ground,  others  on  beautiful  trees,  others  bathed  by  the 
waters  of  pellucid  streams;  while  entwining  crowns  and 
chaplets  of  these,  the  happy  one  follows  a  life  of  purity 
and  justice;  meads  damasked  with  purple  roses  form  the 
suburbs  of  their  heavenly  city,  around  which  no  evening 
throws  its  shades ;  peaceful  plenty  everywhere  blooms ; 
and  over  those  lovely  realms  balmy  fragrance  is  shed,  as 
those  heavenly  meadows  are  shaded  with  groves  of  trees 
laden  with  gold  and  incense. f 

trating  the  condition  of  the  soul  of  the  believer  when  passing  from  a 
state  of  sin  to  a  state  of  holiness  in  regeneration.  The  new  birth  is 
the  beginning  with  us  of  the  blessings  of  the  kingdom  of  heaven,  which 
:iro  brought  to  perfection  in  the  "new  heavens  and  new  earth  wherein 
dwelleth  righteousness;''  the  pious  graces  first  showing  themselves  in 
the  heart  in  repentance,  are  the  early  violets  of  that  eternal,  celestial 
spring. 

*  Odyssey,  iv.  504. 

f  Pindar,  2d  Olymp.  Ode. 


CHAPTER   II.  11.  orr 

The  winter  has  thus  passed  away  from  the  faee  of  na- 
ture m  that  happy  world,  because  the  soul  of  man  on 
account  of  whose  sin  the  curse  fell  on  the  ground  'has 
been  dehvered  from  all  his  inanity;  hie  habiLTL * 
puie  and  glorious,  because  his  spiritual  leprosy  has  been 

cleansed.     No  hnrricanes  of  passion  can  there  burst  on 
l.e  soul;  no        t     f  sin  oyer  (he  hoai 

dcibolts  of  gu.lt  shiver  our  peace;  no  mildew  blight  our 
hopes;  no  canker  prey  on  the  objects  of  our  delight;  no 
frosts  chill  the  budding  affections;  no  withering  blast 
spread  desolation  over  our  prospects,  or  freeze  the  cur! 
rents  of  joy  Everything  proclaims  with  a  voice  of  glad- 
ncss,  there  shall  be  no  night  there;  they  have  no  need  f 
e  sun,  neither  of  the  moon,  for  the  glory  of  God  and 
the  Lamb  is  the  light  thereof;  there  shall  bo  no  more 
curse;  "the  winter  is  past." 

"The  rain  is  over  and  gone."     About  the  close  of 
winter  m  the  land  of  Judea,  the  latter  rains  were    re- 
quent  for  many  days;  and  while  so  necessary  for  ripenin. 
the  harvest,  and  the  forerunner  of  the  serene  sky  of  t    it 
joyous  season  were  always  unpleasant  and  chilly      The 
eastern  winter  is  past  by  April;  but  all  the  showers  were 
not  over  till  May.     The  time  referred  to  in  these  v 
seems  to  be  the  period  directly  after  the  ceasing  of  t lose 
pnng  showers,  when  all  nature  was  beautiful  with  a  new! 
born  freshness  yet  untouched  by  the  withering  drought  of 
summer.     Between  the  wintry  rain  of  the  curse  over  us 
m  tins  world,  and  the  bursting  forth  of  the  vernal  beau- 
t  es  of  that  new  earth  wherein  dwel.eth  righteousness,  t,  e 
believer  must  pass  through  many  pelting  8torma  of' , 
tress  and  affliction,  which,  though  for  the 'present  not  joy- 
ous but  grievous,  are  necessary  for  ripening  i„  our 

*  P-eble  fruit  of  righteousness.     As  the  latter  ,,i, 
was  the  herald  of  spring  and  the  forerunner  of  harvest 


256  COMMENTAR  Y. 

the  divine  chastisements  are  the  closing  evils  connected 
"with  sin  and  the  heralds  of  coming  peace  in  heaven. 
These  must  be  done  away  -when  we  reach  that  world 
where  "God  shall  wipe  away  all  tears  from  their  eyes, 
and  there  shall  be  no  more  death,  neither  sorrow,  nor 
crying;"  where  the  rain  is  over  and  gone;  where  the 
clouds  return  not  after  the  rain,  Eccl.  xii.  2;  and  as  a 
pledge  that  sorrow  is  over  and  gone,  never  to  return,  He 
who  set  his  bow  in  the  cloud,  that  the  waters  shall  no 
more  become  a  flood  to  cover  the  world,  has  placed  a  rain- 
bow round  about  the  throne,  in  sight  like  unto  an  eme- 
rald. Rev.  iv.  3. 

Ter.  12. — The  flowers  appear  on  the  earth;  the  time  of  the  singing  of 
birds  is  come,  and  the  voice  of  the  turtle  is  heard  in  our  land. 

At  this  time  the  fields  were  covered  with  beautiful 
flowers,  which  delighted  the  eye  and  filled  the  air  with 
fragrance.  Before  the  fall,  the  earth  was  robed  in  these 
vernal  splendours,  not  merely  during  the  few  weeks  of 
spring,  and  in  a  few  spots  scattered  over  its  barren  sur- 
face, but  presented  throughout  the  year  a  wilderness  of 
sweets,  rejoicing  and  blossoming  as  the  rose,  of  which  the 
glory  of  Lebanon,  the  excellency  of  Carmel  and  Sharon, 
is  merely  a  shrivelled  remnant.  Equally  glorious  shall 
be  the  earth  when  the  curse  is  done  away,  and  all  things 
are  created  new.  The  Paradise  awaiting  the  just  in 
heaven,  shall  not  be  less  glorious  than  that  Eden, 

"Where  from  that  sapphire  fount  the  crisped  brook-' 
Rolling  on  orient  pearl  and  sands  of  gold, 
With  mazy  error  under  pendant  shades 
Ran  nectar,  visiting  each  plant,  and  fed 
Flow'ra  worthy  of  Paradise,  which  not  nice  art 
In  beds  and  curious  knots,  but  nature  boon 
Poured  forth  profuse  on  hill,  and  dale,  and  plain, 
Flowers  of  all  hue  and  without  thorn  the  I 


CHAPTER    H.  12.  237 

Spring  is  the  living  illustration  to  fallen  man  of  the 
truth,  that  there  shall   be   a  like  resurrection  from  the 
barrenness  which  the   curse   has   spread  over  our  world. 
Flowers  are  the  most  beauteous  form  that  matter,  as  now 
known  to  us,  assumes.     And  when  told  that  in  the  future 
world  the  flowers  appear  in  the  earth  as  the  attendants  of 
an  eternal  spring,  we  feel  nothing  could  represent  to  us 
more  pleasingly  that   there  the  curse   on  the  ground  is 
repealed,  and  the  face  of  nature  invested  with  the  attract- 
lve  beauty  of  Paradise.     There,  Jesus  as  our  Shepherd  will 
make  us  to  lie  down  in  green  pastures,  and  lead  us  beside 
the  still  waters;  nor  will  the  flowers  there  appearing  in 
the  earth  soon  wither  under  summer's  heat,  and  fall  under 
winter's  frost;    they  will  bloom  unfading,   undecayin<r, 
throughout  a  spring  which  shall  fill  the  whole  compass  of 
a  cycle  boundless  as  eternal  life. 

"The  time  of  the  singing  of  birds  is  come."     Thu* 
the  following,  translated  by  Sir  W.  Jones  from  a  Turkish 
Ode  by  Meshi :   «  Thou  nearest  the  tale  of  the  nightin- 
gale, that  the  vernal  season  approaches.     The  spring  has 
spread  a  bower  of  joy  in  every  grove  where  the  almond- 
tree  sheds  its  silver  blossoms.     The  roses  and  tulips  are 
like  the  bright  cheeks  of  beautiful  maids,  in  whose  ears 
the  pearls  hang  like  drops  of  dew.     The  time  is  pass 
in  winch  the  plants  were  sick,  and  the  rose-bud  hun*  its 
thoughtful  head  upon  its  bosom."     Again,  in  a  Turkish 
song  given  by  Lady  Montague:   "The  nightingale  now 
wanders    m   the  vines ;    her   passion  is  to  seek  roses  " 
Good  remarks:  "The  bulbul,  or  Persian  nightingale    is 
a  far  more  beautiful  bird  than  the  European;  and  the 
vernal   season,  here  referred   to.   is  always  a    period  of 
general    hilarity   among  the   inhabitants  of   this    happy 
climate.     Hence  Hafiz  sino-s—  * 

"The  charms  of  spring  once  more  the  fielJs  salute- 
Ope  to  the  rose,  ye  nightingales  !  your  suit: 


258  COMMENTARY. 

Ye  Zephyrs,  'mid  the  meadow-youths  that  rove, 
Bear  to  the  rose,  the  basil  sweet,  our  love." 

Thus  the  elegant  Jami — 

"  Though  countless  shrubs  of  balmiest  breath 
Their  fascinating  forms  disclose, 
The  constant  nightingale  till  death 
Still  covets  his  beloved  rose." 

When  Thevenot  visited  Jordan  on  the  sixteenth  of 
April,  he  found  the  little  woods  on  the  margin  of  the 
river  filled  with  nightingales  in  full  chorus;  and  Lady 
Montague,  at  the  same  time  of  the  year,  speaks  of  tur- 
tles as  cooing  on  the  cypress-trees  of  her  garden  from 
morning  till  night.*  By  reference  to  such  things,  would 
the  Holy  Spirit  illustrate  to  us  that  in  the  world  to 
which  Jesus  would  allure  us  away,  all  is  vocal  with 
enchanting  melody,  and  even  the  irrational  creation  are 
joining  in  the  chorus. 

Next  to  the  pleasures  of  sight  are  those  of  sound;  nor 
do  we  know  that  they  are  inferior.  Man  is  not  capable 
of  richer  pleasure  than  is  felt  in  hearing  delightful  music. 
It  has  its  foundation  in  the  human  soul.  Both  lijxht  and 
music  seem  to  have  the  power  of  exciting  the  nervous 
energy  of  the  human  system,  as  though  there  were  a 
more  refined  body  imbedded  in  this  physical  frame.  No 
one  enjoys  music  with  such  exquisite  delight  as  the 
sanctified  believer.  This  delight  keeps  pace  with  out- 
growing deliverance  from  the  bondage  of  corruption,  and 
our  growing  fitness  for  heaven. 

"  Heard  melodies  are  sweet,  but  those  unheard 
Are  sweeter." 

"  And  thus  the   associations  of  a  man  familiar  with  holy 

*  Warburton  says:  "The  air  was  the  balmiest  I  ever  breathed; 
myriads  of  birds  were  Bulging  enthusiastically  in  the  palm  and  olive- 
branches.  The  nightingales  were  thrilling  the  dark  groves  with  their 
song." 


CHAPTER    II.  12.  2gg 

troths,   carry  him    away  from    the  confffiJed  ^ 
to   world ;    the   highest   harmony    belongs   to   another 
sphere,  and  in  his  estimation  the  best  music  of  earth 
serves  only  to  introduce  us  to  that  of  heaven."     Amon* 
the  joys  of  heaven  the  Scriptures  give  this  a  very  promi! 
nent  place.     In  the  Jewish  temple,  would  their  son™ 
have  been  so  sublime,  and  their  choruses  so  grand  had 
hey  not  foreshadowed  the  praise  and  chorus  in  which 
the  worshippers  shall  join  in   that   nobler  temple,  the 
heavenly  Jerusalem  ?     Well  might  the  Holy  Spirit  there- 
fore  saythat  „  the  world  to  which  Jesus  would  allure 
us      the  tune  of  smgmg  is  come ;"  the  time  of  mournimr 
and  weeping  has  been  done  away;   "violence  shall  no 
more  he   heard  in   thy  land,  wasting  nor   destruction 
■dun  thy  borders;  hut  thou  shalt  call  thy  walls  salva- 
tion, and  thy  gates  praise."     The  mind  can  conceive  of 
nothing    more    magnificent    than    the    worship    of    the 
heavenly  host  as  opened  to  ns  in  the  visions  at  Patau* 
Rev.  jr.  v.  v„.  9,  10;  xiv.  3;  xv.  3;  six.  !_,;      £J 
thoughts  of  hearing  such  deeds  celebrated  in  sneh  wor- 
ship,   of    listening   to   sneh    words    set    to    appropriate 
hannon.es,  sung  by  such  a  chorus,  under  such  cireum! 
stances;    nay,   of  being  one  of  the  number  who   could 
'"-»  -.d  s.ng  that  song,  may  well-nigh   overpower  „ 
„     no  more  of  grandeur  and  of  glor/CM  be  ^ceiv     ,' 
than  the  idea  of   being  in  the  midst  of  that  host    and 
helping  to  swell  that  burst  of  praise  which  is  «   s  the 
-co  of  many  waters,  and  as  the  voice  of  mighty  than- 

unto  the  Lamb !     And  again  they  said,  Alleluia."     Tho 
;'"'  -•>>  Bonh  most  attuned  to  the  worship  of  heaven 
have  heard  the  "Creation"  and  the    "Mesial,,"      , 


260  COMMENTARY. 

been  made  to  feel  how  attractive  and  full  of  grandeur  is 
this  feature  of  heaven. 

"  Such  harmony  is  in  immortal  souls ; 
But,  whilst  this  muchly  vesture  of  decay 
Doth  grossly  close  it  in,  we  cannot  hear  it." 

With  the  melodies  of  the  host  who  have  lips  and  heart 
touched  with  the  coal  of  the  seraphim,  will  be"  mingled 
the  voice  of  Jesus  welcoming  us  to  the  service  of  that 
temple  ;  some  saints  seem  to  have  caught  swells  of  those 
harmonies  ere  these  walls  of  partition  had  yet  gone 
entirely  down  in  death;  and  they  were  enraptured  with 
the  sound.  Who  can  imagine  the  overpowering  feelings 
of  the  soul,  when,  in  addition  to  the  glorious  visions 
bursting  on  the  view,  as  the  body  is  thrown  aside,  those 
deep-toned  harmonies  rise  on  the  ear  as  the  murmur  of 
the  tranquil  ocean,  as  the  sound  of  many  waters ;  and 
as  the  spirit  soars  onward  in  the  very  midst  of  that 
chorus,  we  hear,  as  enriching  and  crowning  all,  tones 
from  the  lips  of  the  glorified  body  of  Jesus. 

"The  music  of  birds,"  as  has  been  well  observed,  "was 
the  first  song  of  thanksgiving  which  was  offered  on  earth 
before  man  was  formed.  All  their  sounds  are  different, 
but  all  harmonious,  and  all  together  composed  a  choir 
which  we  cannot  imitate."  In  the  words  of  Isaac  "Wal- 
ton, "the  nightingale  breathes  such  sweet  loud  music  out 
of  her  little  instrumental  throat,  that  it  might  make  man- 
kind to  think  miracles  are  not  ceased.  lie  that  at  mid- 
night, when  the  very  labourer  sleeps  securely,  should 
hear,  as  I  have  very  often,  the  clear  airs,  the  sweet 
descants,  the  natural  rising  and  falling,  the  doubling  and 
redoubling  of  her  voice,  might  well  be  lifted  above  earth, 
and  say,  Lord,  what  music  hast  thou  provided  for  the 
saints  in  heaven,  when  thou  affordest  bad  men  such  music 
on  earth?" 


CHAPTER    II.  12.  1261 

"Nature's  sweet  voices,  always  full  of  love 
And  joyance!  'Tis  the  merry  nightingale 
That  crowds,  and  hurries,  and  precipitates 
With  fast  thick  warble  his  delicious  notes, 
As  he  were  fearful  that  an  April  night 
Would  be  too  short  for  him  to  utter  forth 
His  love-chaunt,  and  disburden  his  full  soul 
Of  all  its  music."* 

"And  the  voice  of  the  turtle  is  heard  in  our  land." 
Even  yet,  in  those  regions,  the  time  of  the  blossoming  of 
the  vines  and  blooming  of  flowers  is  the  time  of  the  sing- 
ing of  nightingales,  of  which  the  country  may  then  be 
said  to  be  full,  and  of  the  cooing  of  the  turtle.  The 
turtle  is  migratory.  Jer.  viii.  7.  Aristotle  says:  "The 
ring-dove  and  pigeon  are  always  to  be  seen,  but  the  turtle 
in  summer  only;  it  does  not  make  its  appearance  in 
winter."  "The  turtle  and  the  crane  and  the  swallow 
observe  the  time  of  their  coming,"  which  is  about  the  end 
of  April  or  beginning  of  May.  The  dove  was  the  emblem 
of  affection;  and  its  mention  here  in  preference  to  any 
other,  is  for  showing  that  the  key-note  of  the  harmonies 
of  that  better  land  is  love  : 

"No  war,  or  battle's  sound 
Was  heard  the  world  around: 

The  idle  spear  and  shield  were  high  up  hung, 
The  hooked  chariot  stood 
Unstained  with  hostile  blood, 

The  trumpet  spake  not  to  the  armed  throng: 
But  peaceful  was  the  night, 
Wherein  the  Prince  of  light 

His  reign  of  peace  upon  the  earth  began." 

Much  more  shall  all  be  peace,  the  result  of  universal 
love,  when  the  reign  then  begun  shall  be  consummated  by 
the  establishment  of  the  Church  triumphant  in  heaven. 

*  Coleridge's  Nightingale. 
Z'o 


262  COMMENTARY. 

The  dove  is  here  mentioned  for  the  same  reason  that  the 
dove  was  afterwards  the  symbol,  to  human  eyes,  of  the 
Holy  Spirit  resting  on  Jesus  by  the  Jordan.  There,  will 
be  heard  music,  but  not  military  sounds,  making  the  soul 
frantic  for  horrors  and  blood;  not  the  swells  bursting 

7  O 

from  the  heartless  halls  of  revelry  and  dancing,  but  the 
harmonies  rising  from  an  innumerable  multitude,  which  no 
man  can  number,  of  hearts  perfect  in  love :  "Unto  him 
that  loved  us,  and  washed  us  from  our  sins  in  his  own 
blood,  and  hath  made  us  kings  and  priests  unto  God  and 
his  Father;  to  him  be  glory  and  dominion  for  ever  and 
ever.     Amen." 

Ver.  1.3. — The  fig-tree  putteth  forth  her  green  figs,  and  the  vines  with 
the  tender  grape  give  a  good  smell.  Arise,  my  love,  my  fair  one,  and 
come  away. 

The  fig-tree  was  now  embalming  or  spicing  its  tender 
fruit,  by  filling  it  with  aromatic  juice.  The  vines  were 
in  bloom,  with  leaves  of  about  two  months  growth,  conse- 
quently very  shady;  and  the  buds  bursting  into  full 
bloom,  with  the  tender  grape  forming  in  the  midst  of  the 
flower,  yielded  a  delightful  fragrance.  This  was  at  the 
time  when  the  rose-trees  were  in  bloom,  and  the  gardens 
filled  with  nightingales. 

The  kiosk,  the  same  meant  by  the  word  "bed,"  in  ch. 
i.  16,  stood  in  the  midst  of  the  garden,  surrounded  with 
large  shady  trees,  and  enclosed  with  gilded  lattices,  round 
which  jessamines,  honey-suckles,  and  vines,  make  a  kind 
of  green  wall.*  So  sweet  were  the  flowers  of  the  vine, 
that  the  ancients  hW  a  practice  of  putting  them,  when 
dried,  into  new  winel  for  giving  it  a  pure  and  delicious 
flavour,  allowing  two  pounds  of  such  flowers  to  every 
cadus  or  jar.     As  in  ^den,  "out  of  the  ground  made  the 

*  See  Notes  on\  ch.  i.  16,  and  ch.  ii.  3,  8,  9. 


CHAPTER  II.  13,  14.  203 

Lord  God  to  grow  every  tree  that  is  pleasant  to  the  sight 
and  good  for  food;"  the  heavenly  paradise  is  equally 
delightful,  and  there  too  grows  the  tree  of  life.  All  that 
can  feast  the  eye  and  regale  the  senses  is  there  spread 
forth.  The  new  wine  which  Jesus  wills  to  drink  with 
the  saints  in  his  Father's  kingdom,  is  even  now  await- 
ing us. 

How  attractive  is  heaven  as  thus  represented.     There, 
the  curse  is  done  away ;  no  barren  land  is  found  in  those 
realms  of  eternal  spring;  no  clouded  skies,  no  sorrows, 
no  toil ;  the  earth  covered  with  unfading  flowers,  the  air 
loaded  with  fragrance  and  with  harmonious  melodies,  the 
tone  of  which  is  love;  everything  flourishing  that  can 
refresh  and  delight  the  powers  of  both  body  and  soul. 
Hence,  from  that  world  of  holiness  and  joy,  does  Jesus 
say  to  us,  "Arise,  my  love,  my  fair  one,  and  come  away." 
Come  away,  from  the  sorrows,  the  afflictions,  the  infirmi- 
ties, the  trials,  the  bereavements,  the  toils,  the  chilling 
nights,   the  wintry  blasts,   of  this  vale  of  tears:  Come 
away,  to  this  world  of  endless  spring,  to  the  green  pas- 
tures and  living  fountains  of  waters,  to  the  innumerable 
company  of  angels,  to  the  spirits  of  the  just  made  per- 
fect; come  away  to  the  skies,  where  Jesus,  the  beloved, 
awaits  thee  on  the  mountain  of  myrrh  and  hills  of  frank- 
incense, over  which  the  day  breaks  and  the  shadows  flee 
away. 

Ver.  14.— 0  my  dove,  thou  art  in  the  clefts  of  the  rock,  in  the  secret 
places  ot  the  stairs,  let  me  see  thy  countenance,  let  me  hear  thy 
voice;  for  sweet  is  thy  voice,  and  thy  countenance  is  is  comely. 

Doves  in  those  countries  take  up  their  abodes  in  the 
hollow  places  of  rocks  and  cliffs.  Hence  the  words  of 
the  prophet,  "  0  ye  that  dwell  in  Moab,  leave  the  cities, 
and  dwell  in  the  rock,  and  be  like  the  dove  that  maketh 


264  COMMENTARY. 

her  nest  in  the  sides  of  the  hole's  mouth."  Jer.  xlviii. 
18.*     And  in  Virgil  we  have  a  like  comparison, 

As  the  affrighted  dove,  whose  darling  young 
And  nest  are  in  the  covert  of  some  rock. 

And  in  the  Iliad, 

She  weeping  fled, 
As  to  her  cavern  in  some  hollow  rock 
The  dove,  not  destined  to  his  talons,  flies 
The  hawk's  pursuit. 

Thus,  those  whom  Jesus  would  allure  away  to  himself, 
are  very  frequently  found  in  the  rugged  scenes  of  life, 
in  situations  of  trial,  affliction,  and  desolation,  alone, 
away  from  the  world.  "Lo!  the  people  shall  dwell 
alone  and  shall  not  be  reckoned  among  the  nations." 
Num.  xxiii.  9.  And  the  prophet  says,  "  Feed  thy  people 
with  thy  rod,  watch  over,  as  a  shepherd  with  his  staff, 
the  flock  of  thine  heritage,  which  dwells  solitarily  in  the 
wood,  in  the  midst  of  Carmel."  Mic.  vii.  1-4.  As  God 
took  fallen  man  out  of  the  garden  of  Eden,  and  placed 
him,  for  a  check  on  his  depravity,  in  a  world  blighted  by 
the  curse ;  so,  those  whom  he  would  redeem,  whose  cor- 
ruptions he  would  uproot,  he  cuts  off  from  love  of  the 
world,  by  putting  them  in  the  clefts  of  the  rock;  he 
brings  us,  like  Israel,  "through  the  wilderness,  through 
a  land  of  deserts  and  of  pits,  through  a  land  of  drought 
and  of  the  shadow  of  death,"  that  we  may  desire  a  better 
country,  that  is,  an  heavenly;  that  we  may  hearken  to 
the  admonition  of  the  still  small  voice  from  the  holy 
oracle,   the   Spirit's   dwelling-place  in  the  sanctuary  of 

*  "At  such  times  of  noon-day  stillness  and  heat,  the  larger  animals 
seek  shelter  in  the  recesses  of  the  forest,  and  the  birds  hide  themselves 
under  the  thick  foliage  of  the  trees,  or  in  the  clefts  of  the  rocks." — 
HumlotdCs  Aapecta. 


CHAPTER    II.   14.  265 

our  soul,  "  Arise  ye,  and  depart,  for  this  is  not  your 
rest."  Mic.  ii.  10.  Affliction  is  the  promised  inheritance 
of  the  saints  in  this  world.  They  have  been  left  here  an 
afflicted  and  poor  people,  whose  trust  is  in  the  name  of 
the  Lord. 

"  So  virtue  blooms,  brought  forth  amid  the  storms 
Of  chill  adversity  ;  in  some  lone  walk 
Of  life  she  rears  her  head, 
Obscure  and  unobserved." 

The  most  remarkable  displays  of  God's  glory  ever  made 
to  man,  were  made  in  scenes  of  loneliness  and  desolation. 
When  the  patriarch  dreamed,  and  beheld  a  ladder  set 
upon  the  earth,  and  the  top  of  it  reached  to  heaven,  the 
emblem  of  the  heavens  opened  and  the  angels  of  God 
ascending  and  descending  upon  the  Son  of  man,  he  had 
taken  the  stones  of  that  place  and  put  them  for  his 
pillows,  and  thus  lain  down  to  sleep :  The  vision  of  the 
burning-bush  was  when  Moses  was  a  fugitive  from  his 
countrymen,  and  had  led  the  flock  to  the  back  of  the 
desert,  to  the  mountain  of  God,  even  to  Horeb,  so  named 
from  its  desolation;  and  when  afterwards  God  would  show 
this  servant  his  glory,  he  put  him  in  a  cleft  of  the  rock  : 
On  this  Horeb,  the  mount  of  desolation,  stood  Elijah, 
when,  unmoved  by  the  wind,  and  the  earthquake,  and 
the  fire,  he  wrapped  his  face  in  his  mantle,  as  he  heard 
the  still  small  voice.  The  transfiguration  was  on  a  high 
mountain  apart;  the  appointed  place  for  the  meeting  of 
Jesus  with  his  disciples,  after  the  resurrection,  and  for 
appearing  most  probably  to  a  body  of  above  five  hundred 
brethren  at  once,  was  a  mountain  in  Galilee ;  the  visions 
of  John  were  on  the  rocky  isle  of  Patmos ;  and  when 
the  angel  would  close  those  scenes  by  a  view  of  that 
great  city,  the  holy  Jerusalem,  he  carried  him  away  in 
the  spirit  to  a  great  and  high  mountain.  If  now  he 
23* 


2CG  COMMENTAR  Y. 

withdraw  us  not  from  the  world,  he  accomplishes  the 
same  end  in  spreading  desolation  around  us,  by  bereave- 
ment, by  loss  of  property,  by  affliction,  by  blasted  hopes 
and  bitter  disappointments.  "Of  the  eight  beatitudes, 
five  of  them  have  temporal  misery  and  meanness,  or  an 
afflicted  condition  for  their  subject.  As  long  as  the 
waters  of  affliction  are  upon  the  earth,  so  long  we  dwell 
in  the  ark ;  but  when  the  land  is  dry,  the  dove  itself  will 
be  tempted  to  a  wandering  course  of  life,  and  never  to 
return  to  the  house  of  her  safety."* 

The  person  thus  addressed  as  in  the  cleft  of  the  rock, 
was  so  affected  with  a  sense  of  unworthiness,  as  to  shrink 
back  and  stand  in  need  of  the  exhortation  to  come  forth 
to  her  Lord.  To  such  trembling,  timid  souls,  he  says, 
Cut  off  though  you  may  be  from  the  riches,  the  honours, 
and  even  the  comforts  of  this  world,  and  feeling  yourself 
most  unworthy,  there  is  One  on  whom  you  may  cast  all 
your  care,  for  he  careth  for  you,  who  speaks  to  you  in 
lauguage  the  most  affectionate,  My  dove,  my  tender, 
timid  one,  the  object  of  my  deepest,  most  devoted  love, 
"  let  me  see  thy  countenance,"  for  however  the  world 
may  disregard  and  despise  that  expression  of  humility, 
in  my  eyes  the  countenance  bespeaking  contrition  is 
beautiful.  To  the  father  of  the  prodigal,  far  more 
pleasing  than  the  gayety  of  the  company  thronging  his 
halls,  was  the  careworn  countenance  of  his  humbled  and 
repenting  son.  Let  me  hear  thy  voice,  for  it  is  sweet. 
The  music  and  dancing  were  not  so  sweet  to  the  father's 
heart,  as  the  humbled  tones  of  his  lost  son  confessing 
his  sin,  acknowledging  his  transgressions,  and  giving 
utterance  to  his  reviving  love.  No  sounds  are  so  de- 
lightful to  Jesus,  as  the  tones  of  the  contrite  spirit  con- 

*  Jeremy  Taylor's  Sermons  on  1  Pet.  iv.  17,  18. 


CHAPTER    II.   15.  9(37 

fessing  sin,  mourning  the  absence  of  his  countenance, 
calling  on  him  in  trouble,  and  seeking  advance  in 
holiness. 

■» 
Ver.  15.— Take  us  the  foxes,  the  little  foxes,  that  spoil  the  vines- 
for  our  vines  have  tender  grapes. 

Foxes,  jackals,  little  foxes,  are  very  common  in  Pal- 
estine, and  arc  particularly  fond  of  grapes.  They  often 
burrow  in  holes  in  hedges  round  the  gardens ;  and  unless 
Strictly  watched,  would  destroy  whole  vineyards.  Their 
flesh  was  sometimes  eaten  in  autumn,  when  they  were 
grown  fat  with  feeding  on  grapes.  Thus  Theocritus 
says, 

I  hate  the  foxes  with  their  bushy  tails, 

Which  numerous  spoil  the  grapes  of  Micon's  vines 

When  fall  the  evening  shades. 

And  Aristophanes  compares  soldiers  to  foxes,  because 
they  consume  the  grapes  of  the  countries  through  which 
they  pass.  They  here  represent  anything  which  injures, 
by  stealth  and  cunning,  the  graces  of  those  who  are  the 
objects  of  divine  love.  Hence,  as  an  enemy  of  God's 
people,  Herod  is  called  a  fox  by  Jesus.  Luke  xiii.  32. 
This  verse  teaches  that  those  who  are  favoured  richly 
with  grace,  and  whom  'our  Lord  is  drawing  towards 
heaven,  will  be  careful  to  guard  against  sin,  and  especially 
against  little  sins.  Heretofore  we  had  to  lament,  in  the 
words  of  ch.  i.  6,  "Mine  own  vineyard  have  I  not  kept;" 
now  we  are  anxious  to  guard  the  vineyard  of  the  heart 
against  the  inroad  of  anything,  however  trilling,  that 
may  corrode  and  destroy  our  graces.  Too  often  we  may 
have  been  like  a  boy  represented  by  Theocritus,  as  set 
to  watch  a  vineyard,  but  becoming  so  absorbed  in  weaving 
a  ehaplet  of  Bowers  as  not  to  notice  two  foxes,  one  of 
which  was  stealthily  plundering  his  food,  while  the  other 


2G8  COMMENTARY. 

was  making  havoc  with  the  grapes.  Never  is  our  care- 
fulness in  guarding  against  sin  so  great,  as  when  most 
deeply  filled  with  the  love  of  Jesus ;  against  the  slightest 
sins  we  wish  most  carefully  to  guard.  The  services  of 
the  Jewish  tabernacle  taught  the  necessity  of  holiness, 
even  in  trivial  things.  By  these  little  sins,  Satan  begins 
the  most  deadly  temptations ;  he  attacks  us  in  an  unex- 
pected quarter,  in  an  unlooked  for  way ;  and  the  time 
for  resisting  him,  is  at  the  very  beginning  of  his  insidious 
assaults.  Indulgence  in  what  may  seem  trifling  depar- 
tures from  watchfulness  and  duty,  blinds  the  mind  to  the 
truth  of  Scripture,  corrodes  and  enfeebles  our  graces, 
and  grieves  the  Holy  Ghost.  While  watching  with  all 
diligence,  our  unceasing  prayer  will  be,  "  Search  me,  0 
God,  and  know  my  heart;  try  me  and  know  my  thoughts; 
and  see  if  there  be  any  wicked  way  in  me,  and  lead  me 
in  the  way  everlasting."  Ps.  cxxxix.  23. 

Ver.  16. — My  beloved  is  mine,  and  I  am  his;  he  feedeth  among  the 
lilies. 

The  lily,  on  account  of  its  beauty  as  well  as  fragrance, 
has  been  universally  admired  in  all  ages:  the  Greeks  and 
Komans  were  no  less,  fond  of  it  than  the  orientals.  The 
beloved,  still  compared  to  a  gazelle,  is  here  said  to  feed 
beside  still  waters,  in  green  pastures  abounding  with  lilies. 
A  green  meadow,  in  which  the  gazelle  might  be  seen 
feeding  and  reposing,  among  the  lilies,  was  a  scene  truly 
beautiful.  Lilies  grew  wild  in  abundance  in  the  fields. 
In  early  spring  tl^e  plain  of  Sharon  was  seen  covered 
with  hyacinths  anduilies,  and  the  richest  scarlet  poppies 
Btrewed  amid  the  vurdant  grass.  On  this  grass  the  roes 
loved  to  pasture.  Hence  our  Saviour  says,  "Consider 
the  lilies  of  the  field/'     And  a  Latin  poet  says, 

Lo,  yonder  nofyle  stag,  calmly  at  rest 

Mid  the  white  HlieS  on  the  meadow's  breast. 


CHAPTER  II.   16.  269 

As  in  verses  first  and  second  of  this  chapter,  the  lilies  are 
emblems  of  the  pure  in  heart,  the  virgins  surrounding  the 
beloved.  Thus  Hengstenberg  remarks  on  the  title  of  the 
forty-fifth  psalm:  "This  psalm  employs  itself  on  lilies, 
beautiful  virgins,  lovely  brides.  We  take  the  lilies  as  a 
figurative  description  of  the  lovely  virgins  whose  marriage 
with  the  king  the  Psalmist  celebrates."  The  words  "he 
feedeth  among  the  lilies,  do  therefore  mean,  that  as  the 
instinct  of  the  gazelle  leads  him  back  to  his  feeding-ground, 
and  wherever  he  wanders,  there  is  the  place  of  his  strong- 
est desire,  in  which  he  loves  to  linger,  loves  to  rest;  so 
the  place  of  our  Lord's  strongest  desire  is  in  the  midst  of 
his  saints ;  and  however  he  may  withdraw,  thither  he  will 
most  certainly  return.  There  is  no  place  in  which  he 
loves  to  be,  better  than  among  his  people. 

In  view  of  the  assurances  of  love  given  in  the  fore- 
going verses,  the  spouse  says,  "My  beloved  is  mine  and 
I  am  lu.s."     Those  who  thus  watch  against  sin,  and  arc 
blessed  with  communications  of  heavenly  love,  enjoy  the 
full  assurance  of  hope,  and  rejoice  to  know  that  Christ  is 
theirs,  and  they  are  his.     It  is  not  said,  I  am  his  and  he 
is  mine;  but  first,  he  is  mine,  and  then,  I  am  his;  inas- 
much as  Christ's  being  ours  is  at  the  foundation  of  every 
blessing.     While  he  is  separated  from  us  by   the  walls 
between  this  and  the  invisible  world,  unable  to  show  us 
the  fulness  of  his  glory,  and  in  the  clefts  of  the  rock,  we 
are  cut  off  from  so  many  of  the   enjoyments  of  earth — 
we  are  permitted  to  feel  that  whatever  else  is  wanting, 
Christ  is  ours.     The  whole  of  the  covenant  is  simply  this  : 
Jesus  says  to  us,  give  yourself  to  me,  and  I  will  give  myself 
to  you.     On  this  principle  does  he  act;  and  to  the  degree 
we  surrender  ourselves  up  to  him,  will  we  ever  find  him 
communicating  to  us  his  grace  and  causing  us  to  receive 
of  his  fulness.     This   assurance  is  a  blessing  of  unspeak- 


270  COMMENTAR  Y. 

able  value.  A  deed  is  the  legal  security  that  an  inheri- 
tance is  ours  and  cannot  be  taken  from  us  by  law.  This 
assurance,  written  in  new  characters  on  the  white  stone  of 
the  holy  heart,  by  the  finger  which  wrote  on  the  tables  of 
stone  on  Sinai,  is  the  pledge  that  heaven,  or  what  is  better 
still,  Christ  is  ours.  This  charter  of  our  eternal  hopes, 
this  title  to  heaven,  is  thus  laid  up  in  the  inner  shrine  of 
the  heart,  so  secure,  that  we  cannot  be  plundered  of  it 
even  by  the  spoiler  Death.  We  desire  nothing  more,  as 
he  says,  "All  mine  are  thine  and  thine  are  mine;  and  the 
glory  which  thou  gavest  me,  I  have  given  them."  John 
xvii.  10.     In  the  words  of  Quarles, 

"He  is  my  altar;  I  his  holy  place; 

I  am  his  guest;  and  he  my  living  food; 
I'm  his  by  penitence;  he  mine  by  grace; 

I'm  his  by  purchase;  he  is  mine  by  blood: 
lie's  my  supporting  helm;  and  I  his  vine: 
Thus  I  my  best  beloved's  am;  thus  he  is  mine." 

"He  feedcth  among  the  lilies."  There  is  the  place 
where  he  is  drawn  by  the  strongest  desire.  We  may  cal- 
culate unerringly  on  his  returning  at  intervals,  to  mani- 
fest his  presence  in  his  Church  ;  for  the  roe  or  young  hart 
may  forget  his  pasture  grounds,  but  He  can  never  forget 
the  calm  retreats  of  this  world,  where  cluster  his  chosen 
ones  robed  in  the  purity  of  holiness.  Yea,  more,  the 
mother  may  forget  her  infant  child,  "yet  will  I  not  forget 
thee."  Isa.  xlix.  15.  Where  would  he  be  more  likely  to 
wish  to  dwell  than  aniony;  his  redeemed  ones?  Hence 
his  usual  mode  of  expressing  his  relation  to  his  people,  is 
that  of  making  his  abode  with  them,  John  xiv.  23;  of 
dwelling  in  their  hearts  by  faith,  Eph.  iii.  17;  ami  in 
heaven,  G-od  him  self  iii  his  tabernacle  shall  dwell  with 
them,  and  be  their  God.  Rev.  xxi.  3.  In  times  of  dark- 
ness and  sorrow,  let  us  therefore   be   comforted  by  the 


CHAPTER    II.   17.  271 

inward  assurance,  "My  beloved  is  mine  and  I  am  his;" 
and  by  feeling  that  more  certainly  than  the  roe  to  his 
rich  pastures  among  the  lilies,  will  Jesus  return  to  visit 
and  abide  with  our  longing  hearts. 

Ver.  17. — Until  the  day  break,  and  the  shadows  flee  away,  turn,  my 
beloved,  and  be  thou  like  a  roe,  or  a  young  hart,  upon  the  mountains 
of  Bether. 

While  thus   comforted   during   the  withdrawal  of  our 

Lord,  by  the  assurance  of  hope,  and  by  the  truth  that  he 

may  be  more  certainly  expected  from  time  to  time  among 

the  saints,  than  the  roe  may  be  expected  in  the  pastures 

where  he  feeds,  the  desire  of  our  heart  is  that  Jesus  would 

repeat  those  visits  as  often  as  possible,  until  the  darkness 

now  around  us  flee  away.     In  those   hot  countries  the 

dawn  of  day  is  attended  with  a  fine  refreshing  breeze, 

much  more  grateful   and  desirable  than  the  light  itself, 

beautifully  expressed  by  the  words  "the  day  breathe."* 

Thus,  Milton — 

"And  temperate  vapours  bland,  which  th'  only  sound 
Of  leaves  and  fuming  rills,  Aurora's  fan, 
Lightly  dispersed." 

As  the  Hebrew  word  Bether  means  a  section  or  division, 
and  as  it  occurs  nowhere  else  as  a  proper  name,  we  take 

*  Van  Egmont  and  lleyman  state  that  "the  excessive  heat  on  the 
coast,  and  in  many  places  of  the  Holy  Land,  is  very  much  lessened  by 
a  sea-breeze,  which  constantly  blows  every  morning,  and  by  its  cool- 
ness renders  the  heats  of  summer  very  supportable."  Dr.  Robinson, 
of  Cambridge,  mentions  that  "every  morning  about  sunrise,  a  fresh 
gale  of  wind  blew  from  the  sea  across  the  land,  which  from  its  whole- 
someness  in  clearing  the  infected  air,  is  always  called  '  the  doctor.' 

"At  the  approach  of  morning,  the  stir  of  life  that  seemed,  like 
leaven,  to  ferment  the  surface  of  the  world  rouud,  was  very  striking; 
first,  the  partridge's  call  joined  chorus  with  the  nightingale,  and  soon 
after  their  dusky  forms  were  seen  darting  through  the  bushes,  and 
then  bird   after  bird  joined  the  chorus;   the  lizards  began  to  glance 


272  COMMENTARY. 

"mountains  of  Betlier"  here  to  mean  mountains  of  divi- 
sion— spoken  of  a  region  cut  up  or  divided  by  mountains 
and  valleys,  rough,  craggy,  and  difficult  to  cross.  Over 
these  the  spouse  intreats  the  beloved  to  come  like  a  roe 
or  a  young  hart.  See  ver.  9.  In  the  spirit  of  these 
words,  Wordsworth  says, 

"When  like  a  roe, 
I  bounded  o'er  the  mountains,  by  the  sides 
Of  the  deep  rivers  and  the  lonely  streams." 

As  Jesus  sees  fit  sometimes  to  withdraw,  we  pray  for  the 
repetition  of  his  visits  to  the  soul  as  often  as  possible. 
These  visits  are  necessary  for  our  advancement  in  holi- 
ness ;  they  are  both  sunlight  and  shower.  They  give  the 
greatest  joys  we  can  now  have;  they  are  foretastes  of 
heaven.  Jesus  is  the  great  attraction  of  heaven;  and 
how  comforting  to  know  that  although  we  cannot  at  pre- 
sent be  with  him  amid  the  glories  of  heaven,  he  Avill  come 
frequently,  over  all  intervening  obstacles,  and  visit  us 
amid  the  darkness  and  ruins  of  earth,  "until  the  day 
break  and  the  shadows  flee  away."  The  ancient  philoso- 
phers call  this  world  the  dark  cavern  of  the  imprisoned 
soul;  and  Plato*  says,  "Behold  men,  as  if  dwelling  in  a 
subterranean  cavern."  Our  world  is  now  involved  in 
shadows  dark  as  night ;  and  well  does  the  Apostle  say, 
the  "night  is  far  spent,  the  day  is  at  hand."  Eom.  xiii.  12. 

upon  the  rocks,  the  insects  on  the  ground  and  in  the  air;  the  jerboa 
peeping  from  its  burrow,  fish  glancing  in  the  stream,  hares  bounding 
over  the  dewy  grass,  and — as  more  light  came — the  airy  form  of  the 
gazelle  could  be  seen  on  almost  every  neighbouring  hill.  Then  came 
sunrise,  first  flushing  the  light  clouds  above,  then  flashing  over  the 
Arabian  mountains,  and  pouring  down  into  the  rich  valley  of  the 
Jordan :  the  Dead  Sea  itself  seemed  to  come  to  life  under  that  blessed 
spell,  and  shone  like  molten  gold  among  its  purple  hills." — Warourion 
— The  Crescent  and  the  Cross. 
*  Repub.,  book  vii.,  chap.  1. 


CHAPTER   II.  IT.  273 

The  morning  star  has  long  since  risen;  in  the  influences 
of  the  Holy  Spirit,  we  feel  the  breathing  of  breezes  from 
heaven,  harbingers  of  an  eternal  day ;  in  the  increasing 
light  of  sanctification,  we  hail  the  brightening  day-break 
of  eternity.  Like  a  person  who  might  have  been  born 
in  the  depths  of  the  Mammoth  Cave,  and  wandering  for 
years  therein,  without  a  sight  of  the  glorious  world  above 
and  around  him — the  impenitent  are  equally  in  darkness, 
living,  wandering  in  caverns  more  desolate  and  gloomy  to 
the  soul,  and  with  as  little  knowledge  of  the  splendours 
of  the  invisible  spiritual  world.  Should  the  poor  offcast 
born  in  the  cave,  meet  with  some  one  from  the  outer 
world,  penetrating  with  a  torch  into  those  chambers  of 
death,  with  what  interest  would  he  listen  to  an  account  of 
the  green  earth,  the  morning  sun,  the  starry  heavens; 
with  what  feelings  must  he  gaze  on  the  brightening  light, 
in  his  approach  to  the  mouth  of  the  cavern.  How  great 
the  transition,  when  having  left  those  labyrinths  of  dark- 
ness, he  stands  gazing  on  the  morning  star  overhanging 
the  brightening  dawn  of  a  day  in  spring,  hears  the  sing- 
ing of  the  birds,  feels  the  refreshing  breath  of  the  pure 
breeze,  and  is  exhilarated  with  the  fragrance  filling  the 
air  from  the  dewy  flowers  and  trees  in  bloom.  Far,  far 
more  delightful  are  our  sensations,  when  our  spiritual 
perception  fixes  on  Christ  the  bright  morning  star,  and 
on  the  dawning  light  of  heavenly  blessedness;  and  we 
hear  swells  of  music  from  that  better  world,  and  feel  the 
refreshing  breezes  of  the  Holy  Spirit,  laden  with  balm 
from  the  fields  the  Lord  has  blessed. 

Then,  our  view  of  the  boundless  universe  of  God  shall 
be  enlarged,  as  is  our  view  of  the  landscape  under  the 
rising  sun ;  we  shall  mingle  with  an  innumerable  company 
of  angels,  with  the  spirits  of  just  men  made  perfect ;  the 
truths  now  so  precious,  will  be  seen  more  clearly,  and  in 
24 


274  C  0  M  M  E  N  T  A  R  Y. 

wider  relations :  mysteries  of  Providence  will  be  cleared 
up;  God  will  be  more  fully  known;  Christ  will  be 
revealed  in  all  liis  glory. 


CHAPTER  III. 


Ver.  1. — By  night  on  my  hed  I  sought  him  whom  my  soul  loveth:  I 
sought  him,  but  I  found  him  not. 

The  portion  of  this  book  from  chap.  ii.  8  to  chap.  vii.  9, 
contains  three  leading  motives  addressed  to  the  soul  by 
Jesus  for  alluring  us  away  from  the  world.  Between 
these  there  are  introduced,  chap.  iii.  1 — 5,  and  chap.  v. 
2 — 8,  two  seasons  of  spiritual  desertion,  differing  from 
each  other  in  this  respect,  that  in  the  latter  the  beloved 
is  repulsed  by  the  neglect  of  cold  indifference,  while  in 
the  former,  here  under  consideration,  nothing  of  that 
kind  seems  mentioned.  This  verse  is  connected  with  the 
close  of  chapter  second,  and  illustrates  the  earnestness 
of  the  soul  in  seeking  Jesus  during  a  time  of  his  absence. 
God's  way  of  carrying  on  our  sanctification  is  by  repeated 
visits  and  withdrawals,  at  seasons  "put  in  his  own  power." 
When  thus  absent,  he  returns  in  different  Avays.  Some- 
times, as  in  chap.  ii.  8,  he  surprises  us  with  his  grace, 
almost  before  he  Avas  expected,  Isa.  lxv.  1 ;  then,  as  in 
this  passage,  he  waits  for  us  to  seek  him  with  earnest- 
ness.  This  verse  expresses,  that  in  the  absence  of  Jesus, 
we  seek  him  with  desires  so  strong  as  to  surmount  the 
most  necessary  cravings  of  the  body,  even  sleep. 

No  desire  is  so  intense  as  the  craving  of  a  healthful 
soul  after  Christ.  This  is  different  from  the  thirst  of  the 
mind  for  intellectual  pleasures.       In  the  state  of  mind 


CHAPTER  IIL  1.  275 

here  set  forth,  there  are  as  the  basis  of  this  craving — 

1.  Forecroincr  manifestations  of  the  love  and  loveliness  of 
Jesus  through  the  Holy  Spirit;  2.  A  disclosure  of  the 
beauty  and  glory  of  heaven;  3.  The  assurance  of  hope; 
and,  4.  Strong  desires  for  beholding  the  glory  of  Christ. 
What  was  wanting,  was  a  sense  of  the  presence  of  Jesus. 
Now  it  is  possible  to  have  all  these  without  the  last. 
This  is  exceedingly  desirable,  and  should  be  sought;  but 
the  want  of  it  is  no  evidence  God  has  cast  us  off,  and  is 
displeased.  Many  good  people  mistake  at  such  time,  by 
despairing  and  reproaching  themselves,  instead  of  seeking 
him.  Through  the  disposition  to  walk  by  sense  or  sight, 
rather  than  by  faith,  they  despond  when  the  manifesta- 
tions of  the  presence  of  Jesus  are  withheld.  But  they 
should  feel  the  absence  of  these  is  no  proof  of  want  of 
acceptance;  these  withdrawals  are  for  a  wise  end,  and 
are  essential  in  our  preparation  for  heaven.*  They  test 
the  strength  of  our  faith  and  steadfastness  of  our  love ; 

•  they   lead   to   deeper  searchings  for    secret  sins;    they 
advance  humility  by   making  us  feel  our  weakness  and 

*  "Although  it  is  not  possible  that  any  who  is  admitted  into  peace  and 
friendship  with  God  should  altogether  fall  from  it,  yet  the  sense  and 
relish  thei'eof  are  often  interrupted.  For,  1.  God  doth  not  always  show 
his  pleasant  countenance  to  his  friends;  sometimes  he  hides  himself, 
Isa.  yiii.  17;  standeth  afar  off,  Ps.  x.  1 ;  admits  them  not  into  famili- 
arity with  him,  nor  fills  them  with  the  abundance  of  his  consolations; 
he  hears  not  when  they  call,  Ps.  xxii.  2,  ?,;  as  if  he  regarded  them  not. 

2.  Nay,  lie  thrusts  them  from  him  with  a  kind  of  contempt;  and  'is 
angry  against  their  prayer.'  Ps.  lxxx.  4.  3.  He  terrifies  them  with 
many  sorrows;  not  only  by  hiding  his  face,  without  which  there  is  no 
joy,  but  by  his  fierce  anger  going  over  them.  4.  He  seems  to  deal 
with  them  as  an  adversary,  and  holdeth  them  for  his  enemies,  and  writes 
bitter  things  against  them.  5.  Gives  them  up  sometimes  to  be  vexed 
ami  buffeted  by  the  devil.  Job.  ii.  6.  After  that  the  light  of  the  divine 
countenance  is  set,  immediately  the  beasts  of  the  forest  come  forth 
against  the  soul,  the  young  lions  roaring  after  their  prey." — Witsiua  on 
Spiritual  Peace,  Cov.,  book  iii.  0,  21. 


276  COMMENTARY. 

our  dependence  on  God.  If  this  inward  spring  of  divine 
influence  flowed  without  intermission,  in  a  current  always 
full,  we  would  be  in  danger  of  spiritual  pride.  Says 
Rutherford,  "As  nights  and  shadows  are  good  for  flowers, 
and  moonlight  and  dews  are  better  than  a  continual  sun ; 
so  is  Christ's  absence  of  special  use,  and  it  hath  some 
nourishing  virtue  in  it,  and  giveth  sap  to  humility,  and 
putteth  an  edge  on  hunger,  and  furnishcth  a  fair  field  to 
faith  to  put  forth  itself." 

How  unreasonable  to  doubt  the  love  of  a  friend  when 
necessarily  withdrawn :  to  love  him  only  when  under  our 
eye  betokens  infant-like  weakness.  With  love  to  Jesus, 
of  a  manly,  vigorous  cast,  in  seasons  of  spiritual  deser- 
tion, far  from  despondency,  with  its  attending  inactivity, 
we  will  cherish  a  faithful,  devoted  affection,  incapable  of 
diversion  from  its  cherished  object  by  all  the  seductions 
of  the  tempter.  How  longs  and  seeks  the  soul  for  Christ, 
in  times  of  temptation,  of  trial,  of  affliction,  of  spiritual 
desertion!  How  strong  the  feelings  with  which  we 
think,  at  night  on  our  bed,  of  those  who  are  loved,  but 
separated  from  us  by  distance  or  by  death!  When 
mourning  the  absence  of  him  whom  our  soul  loveth, 
how  often  have  Ave  made  our  bed  to  swim,  and  watered 
our  couch  with  tears.  After  displays  of  his  love,  Christ 
gives  us  up  to  the  power  of  the  devil,  within  certain 
limits.  In  various  ways,  Satan  will  try  to  lead  us  into 
sin,  if  not  against  the  moralities  of  the  world,  against 
the  truth  and  faithfulness  of  God;  failing  in  this,  he 
will  lead  us  as  near  as  possible  to  sin,  if  perchance  we 
may  in  an  unguarded  moment  fall;  repulsed  in  these 
attacks,  he  will  then  resort  to  slander,  to  worldly  per- 
plexity, to  bodily  affliction.  Thus  in  his  chapter  on  "the 
glory  of  Christ  in  the  mysterious  constitution  of  his 
person,"  Owen  quotes  this  passage,  and  adds:  "The  Lord 


CHAPTER  III.  2.  277 

Christ  is  pleased  sometimes  to  withdraw  himself  from  the 
spiritual  experience  of  believers,  as  unto  any  refreshing 
sense  of  his  love,  or  the  fresh  communications  of  con- 
solatory graces.  Those  who  never  had  experience  of  any 
such  thing,  who  never  had  any  refreshing  communion 
with  him,  cannot  be  sensible  of  his  absence;  they  never 
were  so  of  his  presence.  But  those  whom  he  hath  visited, 
to  whom  he  hath  given  of  his  loves,  with  whom  he  hath 
made  his  abode,  whom  he  hath  refreshed,  relieved,  and 
comforted,  in  whom  he  hath  lived  in  the  power  of  his 
grace,  they  know  what  it  is  to  be  forsaken  by  him,  though 
but  for  a  moment.  And  their  trouble  is  increased,  when 
they  seek  him  with  diligence  in  the  wonted  ways  of 
obtaining  his  presence,  and  cannot  find  him.  Our  duty 
in  this  case  is,  to  persevere  in  our  inquiries  after  him,  in 
prayer,  meditation,  mourning,  reading,  and  hearing  of 
the  word,  in  all  ordinances  of  divine  worship,  private  and 
public,  in  diligent  obedience,  until  Ave  find  him,  or  he 
return  unto  us,  as  in  former  days." 

Ver.  2. — I  will  rise  now,  and  go  about  the  city  in  the  streets,  and  in 
the  broad  ways  I  will  seek  him  whom  niy  soul  loveth  ;  I  sought  him, 
but  I  found  him  not. 

"The  broad  ways"  seem  to  mean  the  broad  open  places 
at  the  gates  of  oriental  cities,  where  the  inhabitants  were 
accustomed  to  assemble  for  public  business.  Not  only  in 
the  streets,  but  in  these  public  places,  did  the  spouse  seek 
her  beloved.  All  the  difficulties  of  this  passage  vanish 
when  the  Song  is  taken  as  an  allegory  for  illustrating  the 
love  of  the  saint  towards  Christ.  The  heart  warmed  with 
thoughts  of  him,  like  a  spring,  boiling  or  bubbling  up 
with  deep  emotions,  Fs.  xlv.  1,  impels  us  to  seek  him  in 
the  way  of  self-denial.  Time  was  when  Jesus  was  sacri- 
ficed to  the  pursuit  of  worldly  enjoyments,  and  pleasures 
of  sense;  now  everything  else  is  left,  even  sleep  itself 
24* 


278  COMMENTARY. 

sacrificed,  for  finding  the  presence  of  Jesus.  This  verse 
is  another  way  of  setting  forth  the  state  of  heart  expressed 
in  Ps.  lxiii.  1,  2,  and  in  Job  xxiii.  8 — 10;  more  fully  in 
the  forty-second  Psalm.  This  state  is  different  from  that 
noticed  in  chap.  v.  3.  The  latter  is  a  condition  of 
spiritual  sluggishness  arising  from  absence  of  the  Holy 
Spirit;  here  the  affections  are  alive,  the  heart  warm  by 
the  action  of  grace ;  but  a  sense  of  the  presence  of  Christ 
is  wanting.  In  such  times  of  desertion  and  trial  the  soul 
seeks  him  with  great  earnestness;  periods  of  conflict, 
peril,  and  sorrow,  when  we  feel  our  best  resolutions  are 
nothing  before  the  power  of  the  devil,  when  the  passions 
of  the  soul  will  struggle  as  though  they  would  burst  the 
cords  of  the  heart  asunder;  and  the  fury  with  which  they 
roll  round  through  the  chambers  of  the  soul,  reminds  us 
of  Virgil's  description  of  the  fury  of  the  winds  in  the 
cavern  of  iEolus: 

Where  struggling  winds  and  roaring  storms  he  rules 
With  sway  imperial;  curbs  with  prison,  chains. 
Impetuous  rage  they  round  their  mountain-cave: 
Did  he  not  check  their  wrath,  forth  would  they  burst; 
Land,  sea  and  heav'n  in  a  wild  tempest  sweep, 
Uptorn  from  their  foundations,  through  the  air. 

Even  more  terrible  than  these,  were  the  elements  which 
burst  so  suddenly  on  the  patriarch  Job,  and  buried  him 
under  the  ruin  of  his  property,  his  family,  his  bodily 
comfort,  his  friendships,  and  his  spiritual  peace.  In  his 
passage  onward  to  heaven,  every  believer  has  to  pass 
through  the  valley  of  the  shadow  of  death;  some  find  it 
darker  and  more  terrible  than  others,  and  have  to  encoun- 
ter at  its  entrance  Satan  in  fiercer  mood.  There  are 
times  of  outward  desolation  and  inward  trial,  when  we  say 
with  Jacob,  "All  these  things  are  against  me;"  and  cry 
with  the  Psalmist,  "Deep  calleth  unto  deep  at  the  noise 


CHAPTER   III.  2.  279 

of  thy  water-spouts,  all  thy  waves  and  thy  billows  are 
gone  over  me."  The  most  painful  part  of  these  strug- 
gles arises  from  the  fiery  darts  of  the  devil.  They  seem 
at  times  to  fall  almost  like  hail ;  and  attack  is  succeeded 
by  attack,  as  though  he  was  determined  to  weary  us  out 
by  the  very  continuance  of  his  assaults.  Even  strug- 
gling hard,  with  desperate  determination,  we  may  find 
ourselves  giving  ground;  like  Christian,  we  may  be 
almost  spent,  almost  pressed  to  death,  so  as  to  despair  of 
life,  and  notwithstanding  all  we  can  do,  be  wounded  in 
the  head,  hand,  and  foot ;  may  get  a  dreadful  fall ;  yet  is 
his  grace  made  sufficient  for  us.  No  battle  can  be  so  ter- 
rible as  that  which  the  believer  does  thus  sustain  against 
the  powers  of  darkness.  With  thankfulness  do  we  find 
hour  after  hour,  and  day  after  day,  passing  by,  and  our 
position  yet  held  against  this  surging  host  of  deadly  foes. 
Now  and  then  will  there  be  a  lull  in  the  conflict,  and 
grace  Avill  refresh  us  with  cordials  from  heaven;  but  the 
battle  will  cease  only  with  the  setting  of  the  sun,  when 
around  us  gathers  the  nightfall  of  the  grave.  But  though 
it  be  a  hard  fought  clay,  the  sun,  like  that  of  Waterloo, 
will  go  down  on  victory.  Bunyan  understood  the  spirit- 
ual conflict,  and  has  in  a  few  words  sketched  it  with  mar- 
vellous vigour  and  truth.  When  the  world  see  the  saint 
thus  enduring  "a  great  fight  of  afflictions;"  see  him 
under  fire  in  the  heat  of  the  battle;  they,  and  too  often 
nominal  Christians  with  them,  are  ready  to  judge  hastily ;" 
to  censure  him  for  his  conduct;  to  impute  to  his  own  love 
of  sin  wounds  he  has  got  in  his  desperate  and  uncompro- 
mising resistance  against  sin;  and  congratulate  them- 
selves on  being  perhaps  better  than  he,  because  they  have 
escaped  wounds  incurred  by  him,  when,  had  they  been 
exposed  in  conflicts  through  which  he  has  passed,  their 
courage   might    have    failed,    and    their    souls    perished. 


280  COMMENTARY. 

Every  believer  who  knows  his  own  heart,  will  adopt  the 
words  of  Mr.  Great-heart  concerning  Christian's  conflict 
with  Apollyon:  "No  disparagement  to  Christian,  more 
than  to  any  others  whose  hap  and  lot  it  was.  But  we 
will  leave  the  good  man,  he  is  at  rest,  he  also  had  a  brave 
victory  over  his  enemy:  let  Him  grant  that  dwelleth 
above,  that  we  fare  not  worse,  when  we  come  to  be  tried, 
than  he." 

"Through  all  stations  human  life  abounds 
With  mysteries; — for,  if  Faith  were  left  untried, 
How  could  the  might,  that  lurks  within  her,  then 
Be  shown?  her  glorious  excellence — that  ranks 
Among  the  first  of  powers  and  virtues — proved  ?" 

So  necessary  are  conflicts  for  ripening  the  excellences  of 
character,  and  attaining  noble  rewards  and  enduring 
fame,  that  poetry  has  made  the  illustration  of  this  the 
theme  of  some  of  its  noblest  efforts.  Such  is  the  tenor 
of  Spenser's  Faery  Queen.  And  in  the  poem  of  King 
Arthur,  "The  hero  thus  purified  and  enlightened  by  sor- 
row, is  ready  to  seek  the  sword,  the  possession  of  which 
confers  immortal  renown,  and  could  not  be  won  unless  by 
a  champion,  who,  through  resistance  of  strong  tempta- 
tions, had  been  proved  to  possess  noble  moral  endow- 
ments. The  shield  is  next  to  be  won  by  heroic  valour 
shown  in  desperate  combat  against  appalling  enemies ;  not 
by  the  valour  of  the  knight,  but  by  the  mora]  greatness 
of  the  man;  not  by  watlike  deeds,  but  by  resistance  to 
Btrong  temptations,  and  by  clear  perception  of  the  rela- 
tive importance  of  conflicting  duties."*  Tims  the  Scrip- 
tures, "Blessed  is  the  man  thai  endureth  temptation,  for 
»hen  he  is  tried  he  shall  receive  the  crown  of  life,  which 
the  Lord  hath  promised  I<>  them  that  love  him.   das.  i.  12. 

■^yjt  *  King  Arthur,  by  Sir  E.  Bolwer  Lytton.     Ed.  Kev.  No.  181. 


CHAPTER   III.  3.  281 

Vr.R.  8. — The  watchmen  that  go  about  tho  city  found  me,  to  whom  I 
Baid,  Saw  ye  him  whom  niy  soul  loveth? 

The  loneliness  and  gloom  of  the  spouse  wandering  at 
night  through  the  streets,  deserted  by  all  save  the  watch- 
men, sets  forth  the  darkness  and  desolation  of  the  soul 
searching  for  Christ  in  these  times  of  desertion  and  trial. 
The  final  state  of  the  Church  in  glory  is  represented  by 
the  beauty  of  a  city,  as  in  Heb.  xii.  22,  and  Rev.  xxi. 
Now  the  Church  is  the  city  of  the  living  God,  but 
like  Israel  in  the  camp  in  the  wilderness,  rather  than 
when  established  in  the  palaces  on  Mount  Zion.  The 
watchmen  above  are  angels,  Rev.  xxi.  12 ;  here  they  are 
men.  Isa.  lxii.  6.  This  class  of  men  have  the  important 
trust  of  guarding  the  interests  of  the  Church,  warning 
of  danger,  instructing  and  comforting  troubled  souls. 
"They  watch  for  souls  as  they  that  must  give  account." 
Heb.  xiii.  17.  They  are  stars  in  the  right  hand  of  Christ. 
Their  aid  must  we  seek  in  times  of  darkness  and  sorrow.* 
They  are  expected  to  know  more  than  others  about 
experimental  religion;  their  duty  is  to  study  this  as  the 
end  of  all  their  investigations.  If  it  was  necessary  that 
Jesus  should  be  made  in  all  things  like  unto  his  brethren, 
ministers  of  the  word  should  be  led  by  the  Holy  Spirit 

*  "It  is  most  advisable  for  tempted  persons  to  consult  some  able, 
judicious  minister,  or  compassionate  and  established  Christian,  whose 
1  ami  prayers  may  be  singularly  useful  in  this  case;  observing 
the  assistance  which  (neat  heart  gave  to  the  Pilgrims,  in  passing  through 
the  valley.  Sometimes  temptations  may  be  so  multiplied  and  varied, 
that  it  may  seem  impossible  to  proceed  any  further;  and  the  mind  of 
the  harassed  believer  is  enveloped  in  confusion  and  dismay,  as  if  an 
horrible  pit  were  about  to  swallow  him  up,  or  the  prince  of  darkness  to 
seize  upon  him.  But  the  counsel  of  some  experienced  friend  or  minis- 
ter, exciting  confidence  in  the  power,  mercy,  ami  faithfulness  of  God, 
and  encouraging  him  to  'pray  without  ceasing,'  will  at  length  make 
way  tor  deliverance." — Scolt's  Aotcs  on  the  I'ilj  rims  Progreta. 


282  COMMENTARY. 

through  these  exercises  of  the  heart  wherein  they  are  to 
lead  and  comfort  others. 

Ver.  4. — It  wn<  but  a  little  that  I  passed  from  them,  but  I  found  him 
whom  my  soul  loveth :  I  held  him,  and  would  not  let  him  go,  until  I 
had  brought  him  into  my  mother's  house,  and  into  the  chamber  of  her 
that  conceived  me. 

Very  shortly  after  leaving  them  she  finds  the  beloved. 
Jesus  is  always  to  be  found  near  the  watchmen,  the  min- 
istry, the  means  of  grace.  How  often  when  we  have  been 
seeking  Jesus  without  any  comforting  sense  of  his  pres- 
ence, have  some  bright  views  of  his  glory  burst  upon  the 
soul.  Some  truth  shines  forth  adapted  to  our  need,  some 
promise  precisely  suited  to  our  want,  some  warning  that 
may  arouse  us  from  danger.  He  appears  to  us  as  unex- 
pectedly as  to  the  disciples  on  the  way  to  Emmaus ; 
and  like  the  Avise  men  from  the  East,  on  seeing  the  infant 
Jesus,  we  rejoice  with  exceeding  great  joy. 

"I  held  him,  and  would  not  let  him  go."  With  eager- 
ness does  the  soul  then  lay  hold  on  our  Lord.  By  night 
had  those  holy  women  been  seeking  Jesus,  at  early  dawn 
while  it  was  yet  dark  on  the  morning  of  his  resurrection, 
sorrowful  and  in  tears,  when  he  "met  them  saying,  All 
hail,  and  they  came  and  held  him  by  the  feet  and  wor- 
shipped him:"  this  is  the  manifestation,  in  a  different 
way,  of  the  feeling  now  had  by  us  on  finding  again  our 
Lord.  They  did  in  form  precisely  what  we  now  do  by 
faith.  Among  the  emblematical  representations  of  truth 
in  the  Old  Testament,  this  has  its  illustration  in  the  wrest- 
ling of  Jacob  with  the  angel.  It  was  night,  he  was  alone, 
in  a  lonely  place,  and  about  to  encounter  a  dangerous 
enemy  in  Esau.  Convinced  that  this  being  in  human 
form  had  power  to  deliver,  he  laid  hold  on  him  and 
refused  to  let  him  go  without  a  blessing.  His  importunity 
prevailed,  and  in  that  person  he  found  the  Lord  Jesus. 


CHAPTER   III.  4.  283 

"I  brought  him  into,  &c."  Speaking  of  oriental 
houses,  Dr.  Shaw  says,  "  Their  chambers  are  large  and 
spacious,  one  of  them  frequently  serving  a  whole  family. 
At  one  end  of  each  chamber  there  is  a  little  gallery 
raised  four  or  five  feet,  with  a  balustrade  and  doubtless 
a  veil  to  draw  in  the  front  of  it.  Here  they  place  their 
beds."  Hence  we  have  no  difficulty  in  understanding 
why  the  bride  speaks  of  her  own  apartment  as  connected 
with  her  mother's  chambers.  In  this  and  in  the  other 
passage  where  reference  is  made  to  the  mother  and  the 
mother's  apartments,  see  chap.  viii.  2,  this  is  evidently 
for  guarding  against  the  idea  of  anything  improper  in 
this  love.  In  the  house  and  under  the  eye  of  a  mother, 
a  virgin  must  be  supposed  under  the  very  best  safeguard 
against  anything  like  impropriety.  The  love  here  con- 
templated is  that  chaste,  ideal  affection,  not  entirely  like 
anything  known  on  earth,  which  combines  the  ardent 
affection  of  the  marriage  relation  with  the  devotion  of  a 
brother's  and  sister's  heart,  without  any  unhallowed 
feeling  associated  therewith.  Hence  the  expression  so 
frequently  used,  "my  sister- spouse." 

Thus  finding  Jesus,  we  are  anxious  to  commune  with 
him  in  secret.  In  chap.  i.  4,  he  is  represented  as  bring- 
ing us  into  his  chambers,  drawing  us  into  secret  commu- 
nion with  him;  here  we  are  set  forth  as  spontaneously 
drawing  him  into  private  communion,  seeking  intercourse 
with  him  by  prayer.  Though  ever  dependent  on  the 
Holy  Spirit  as  our  strength,  and  as  the  originating 
spring  of  every  holy  emotion  and  holy  action,  there  are 
times  when  grace  seems  to  visit,  enliven,  and  draw  us 
again  to  Christ,  and  there  are  periods  when  we  feel  that 
reviving  grace  cannot  be  expected  without  offering  up 
supplications  with  strong  cries  and  tears.  Delightful  as 
are  ordinances  and  public  duties,  we  wish,  after  deliver- 


284  C  0  M  M  E  N  T  A  R'Y. 

ance  from  spiritual  desertion,  to  have  Jesus  much  to 
ourselves  in  study  of  the  Scriptures,  in  meditation,  in 
contrition,  and  in  secret  prayer.  Seeking  thus  to  enjoy 
confidential  fellowship  with  Jesus  where  there  may  be  no 
intrusion,  the  soul  again  expresses  anxiety  to  guard  against 
anything  likely  to  make  him  withdraw:  "I  charge  you,  0 
ye  daughters  of  Jerusalem,  &c."  ver  5.     See  chap.  ii.  7. 

Ver.  6. — Who  is  this  that  cometh  out  of  the  'wilderness  like  pillars  of 
smoke,  perfumed  with  myrrh  and  frankincense,  with  all  powders  of 
the  merchant. 

The  first  grand  motive  in  the  series  here  brought  to 
bear  on  the  heart,  is  the  desirableness  of  heaven  as  a 
place.  Chap.  ii.  10.  After  a  season  of  heavenly  delight, 
and  glimpses  of  heavenly  glory,  we  are  exposed  to 
spiritual  desertion  and  assaults  of  the  devil,  that  the 
power  of  these  motives  may  be  put  to  test.  When  we 
are  restored  to  the  joy  of  his  salvation,  he  allures  by 
assurance  of  the  security  and  grandeur  of  our  conveyance 
thither.  Dejected  because  he  left  us,  as  in  ver.  1,  we 
are  told  that  however  we  may  seem  forsaken,  we  may  be 
sure  our  souls  are  during  the  darkest  hours  in  a  chariot 
paved  with  love.  As  though  he  says  to  us,  1.  Be  not 
discouraged  by  these  withdrawals  of  Jesus,  for  there  is  a 
state  of  glory  awaiting  you  in  heaven ;  2.  Do  not  despond 
under  the  heaviest  trials,  for  you  are  on  your  road  to 
glory  in  a  conveyance  guarded  by  angels,  encompassed 
with  the  intercession  of  Christ,  and  made  of  materials 
precious  as  love ;  3.  Though  Jesus  may  at  times  hide  his 
face  and  expose  us  to  trials,  he  loves  us  even  more 
strongly  than  is  shown  in  chap.  iv. 

The  Scriptures  speak  of  God's  dwelling  in  heaven,  yet 

refus8omm&  down  to  us  on  earth;  of  his  being  continually 

prevaileo111^  us'  3^  drawing  near  to  us  by  his  Spirit.    Persons 

">  "absent  in  body  but  present  in  spirit,"  1  Cor.  v.  3; 


CHAPTER   III.  G.  285 

may  be  near  each  other,  yet  effectually  separated  by 
difference  of  disposition  and  by  enmity.  Thus  God  may 
be  near  us  in  one  sense  and  afar  off  in  another.  Hence 
there  is  a  spiritual  coming  to  Christ,  and  there  is  also  a 
bodily  coining  to  him.  The  former  is  by  exercising  the 
holy  affections  now  wrought  by  the  Spirit ;  the  latter  is 
by  our  having  a  spiritual  body  and  going  to  be  with  him 
in  glory.  Phil.  iii.  21 ;  1  John  iii.  2.  Redemption  ex- 
tends to  both  body  and  soul — first  to  the  soul,  then  to  the 
body.  All  the  decay  of  our  bodily  system  began  with 
spiritual  death  working  in  the  soul.  The  condition  of 
the  body  is  determined  by  the  foregoing  condition  of  the 
soul,  of  which  it  is  the  earthly  tabernacle.  Spiritual 
death,  when  not  arrested  by  redemption,  has  its  consum- 
mation in  the  dissolution  of  the  body  in  the  grave.  Now 
spiritual  life  follows  the  same  order;  first  a  new  life  is 
imparted  to  the  soul,  as  in  regeneration  and  sanctifi- 
cation,  and  then,  when  the  soul  has  been  thus  renewed, 
God  gives  us  a  new  body,  a  body  adapted  to  the  nature 
of  the  soul  thus  restored  to  newness  of  spiritual  life,  and 
hence  characterized  as  a  spiritual  body.  These  two 
things  are  here  distinguished:  the  seeking  of  our  Lord 
mentioned  in  the  former  part  of  this  chapter,  is  the 
seeking  of  him  with  our  spirits,  but  in  the  mean  time  we 
are  in  our  way  to  meet  him  in  his  glorified  body,  when 
we  shall  be  made  like  him  by  having  a  spiritual  body. 

In  ver.  6 — 11,  wc  have,  1.  The  splendid  appearance, 
ver.  6.  2.  What  that  cortege  consists  of,  viz.  his  palan- 
quin and  its  guard,  ver.  7,  8.  3.  A  description  of  the 
palanquin,  ver.  9,  10.  4.  The  king  awaiting  the  arrival 
of  this  company,  ver.  11. 

As  the  leading  of  Israel  through  the  wilderness  was  a 
representation   of    the    progress    of    the    saints    towards 
glory,  and  as  this  book  sets  forth  the  love  of  Christ  and 
95 


286  COMMENTARY. 

his  people,  the  words  of  ver.  G  may  find  their  illustration 
in  the  camp  in  the  desert.  The  object  in  bringing 
Balaam  up  to  the  high  places,  &c.,  Num.  xxii.  41,  was  to 
have  patriarchism  pronounce  an  excommunication  on  the 
Jewish  church.  The  patriarchal  religion  had  been  super- 
seded by  this ;  but  it  would  not  die  without  an  effort,  as 
was  afterwards  the  case  with  Judaism  in  reference  to 
Christianity.  How  imposing  was  the  sight,  when  from 
one  of  the  mountain-tops  near  Pisgah,  he  beheld  the 
goodly  tents  of  the  host  of  Jacob  and  Israel  coming  up 
from  the  wilderness,  Num.  xxiv.  5,  6,  beautiful  as  gar- 
dens by  the  river's  side,  as  the  trees  of  lign-aloes  which 
the  Lord  hath  planted,  as  cedar-trees  beside  the  waters, 
the  pillar  of  cloud  and  of  fire  overshadowing  the  whole, 
with  the  tabernacle  in  the  midst,  and  with  these,  com- 
bined the  idea  of  a  nuptial  procession,  as  in  Homer — 

When  from  her  halls  through  evening  streets  they  lead 

The  bride,  with  blazing  torches,  and  the  sound 

Of  hymeneal  gladness;  rings  of  youth 

Dance  to  the  melody  of  flutes  and  harps ; 

And  matrons  standing  in  their  doors,  behold 

The  joyous  tumult  with  a  wondering  smile.* 

The  region  lying  between  this  world  and  the  world 
where  Jesus  glorified  is  awaiting  his  saints,  is  as  certainly 
a  lonely  wilderness  as  the  desert  lying  between  Egypt 
and  Canaan.  The  angels  standing  at  the  gates  and  on 
the  battlements  of  the  New  Jerusalem,  see  this  procession 
coming  up  towards  the  Holy  City,  and  are  filled  with 
wonder.  As  the  metropolis  of  the  universe,  that  city 
had  been  heretofore  visited  by  various  companies  from 
different  quarters  of  the  dominions  of  the  King  of  kings, 
but  by  none  presenting  an  appearance  so  unusual.  Those 
hitherto  have  come  in  a  different  way ;  these  are  drawing 

*  Iliad,  book  xviii. 


CHAPTER   III.  G.  287 

near  by  "a  new  and  living  way."     Hence  the  inquiry, 
"Who  is  this  that  cometh  out  of  the  ■wilderness?" 

"Like  pillars  of  smoke,  &c."*  There  is  not  here 
one  pillar,  as  in  the  Jewish  camp,  but  pillars,  many  rising 
and  towering  on  every  side,  and  spreading  into  a  canopy 
— or,  according  to  the  suggestions  of  the  original  word, 
going  up  like  a  palm-tree,  straight  upward  for  a  distance, 
and  then  spreading  out  like  the  branches.  Perfumes 
were  used  in  great  profusion  at  eastern  marriages;  the 
garments  were  made  to  smell  richly  of  myrrh,  aloes,  and 
cassia;  as  they  came  forth  from  the  ivory  palaces,  per- 
sons led  the  procession  with  silver-gilt  pots  of  perfume, 
and  the  air  was  rendered  fragrant  by  burning  aromatics 
in  the  windows  of  all  the  houses  in  the  streets  through 
which  the  procession  was  to  pass.  Here  these  perfumes 
were  burnt  so  freely,  that  they  rose  in  pillars,  and  com- 
bined all  possible  richness  capable  of  being  furnished  by 
the  perfumer  with  all  the  variety  of  his  spices.  If  one 
pillar  was  such  a  protection  against  the  Egyptians,  and 

*  "Oily  liquids  might  be  burnt  as  well  as  powdered  gums,  in  their 
censers  ;  and  it  is  by  no  means  impossible  that  the  lamps  that  were 
carried  before  her,  might  be  fed  with  odoriferous  oils,  and  make  an 
agreeable  addition  to  the  other  precious  smoke.  So  D'Herbelot  tells 
us,  the  Eastern  princes  are  wont  to  burn  camphor,  a  precious  and 
odoriferous  gum,  mingled  with  wax,  to  light  their  palaces  in  the  night; 
and  giving  an  account  of  the  rich  booty  the  Arabs  found  at  Madain,  in 
pillaging  the  palace  of  the  Fersian  monarchs  there,  he  tells  us  they 
found  magazines  of  odoriferous  camphor,  which  was  wont  to  be  burnt 
there,  at  once  to  light  and  perfume  that  palace:  not  to  take  notice  of 
the  frequent  mention  of  tapers  in  the  Arabian  Nights  Entertainments, 
mixed  with  aloes  and  ambergris,  which  gave  an  agreeable  scent,  as 
well  as  delicate  light.  As  for  the  clause,  "all  the  chief  spices,"  it  is 
visible  that  plants,  whose  flowers  or  leaves  were  fragrant,  are  meant  by 
the  word  spices,  as  we  may  learn  from  the  use  of  that  word  in  tin'  16th 
verse;  and  the  chief  spices,  therefore,  must  intend  the  principal  aro- 
matic plants  that  were  known  and  esteemed  in  those  days." — Ilar- 
mcr,  2(J7. 


288  COMMENTARY. 

such  a  glory  to  Israel  in  the  desert,  Exod.  xiv.  20,  what 
must  be  the  grandeur  and  security  of  these  many  pillars 
of  incense  around   the  individuals  of   the  host  passing 
onward  to  glory.     Those  pillars  are  the  righteousness  of 
Christ,   a  righteousness    glorious   to  the    contemplation, 
mighty  to  save.     In  his  righteousness  is  included  all  that 
he  did   and   suffered  for  us  in  obtaining  salvation;  "his 
intercession  is  the    continued  efficacy  of   his    expiatory 
merit,  and  has  hence  been  spoken  of  by  some  as  a  per- 
petual oblation."     We  would  understand  by  these  pillars 
of  incense,  both  what  he  did  on  earth,  his  righteousness, 
and  what  he  is  now  doing  in  heaven,  his  intercession.   The 
saint  is  passing  onward  to  glory,  encompassed  and  pro- 
tected by  both  these.     As  the  Jewish  high-priest  went 
into  the  most  holy  place,  amid  a  cloud  of  incense  from  the 
golden  censer,  so  did  Jesus   enter  heaven,  and  thus  does 
he  there  remain  amid  the  cloud  of  glorious  incense  of  his 
intercession ;  and  thus  must  his  saints  enter  there,  encom- 
passed with  the  incense  of  his  prayers  in  our  behalf. 
His    intercession    for    us    is    continual    in  our   progress 
through    this  world   towards   heaven.      Hence  we    have 
always  an  answer  in  the  heavenly  sanctuary  to  the  calum- 
nies  of  Satan,  and   may  be   assured  of  acceptance  with 
God  through  him  whose  offering  is  unto  the  Father  of  a 
sweet-smelling  savour.     As  the  phoenix  was  fabled  to  rise 
from  the  midst  of  the  fires  and  sweet  odours  in  which  the 
parent  bird  had  died  in  the  temple  of  the  sun  in  Egypt, 
and  spread  its  wings  toward  heaven,  as  thus  beginning  an 
existence  running  through  centuries;  so  do  our  renovated 
souls  rise  from  amid  the  richer  than  aromatic  fires  and 
incense  in  which  Jesus  perished,  and  mount  upward  on 
wings  as  eagles,  covered   with    feathers    more    beautiful 
than    ruby  and   gold,   on    the    cycle    of   a    life    running 
through  ages  of  ages,  carrying  with  us  the  memorials  of 


CHAPTER    in.  7.  289 

the  death  of  him  through  whom  we  live,  and  bearing 
thTskie?7  WiUl  ^  t0  °Ur  etGrnal  reP°Se  ln  the  temple  of 

Vs*.  7.-Behold  his  bed,  which  is  Solomon's,  &c. 

These  words  are  the  answer  to  the  question  in  the  fore- 
going verse,  «Lo,  it  is  the  palanquin  of  Solomon."     The 
word  "bed"  here  means  a  kind  of  sedan  chair  or  open 
vehicle,  m  which  persons  in  the  East  are  carried  on  men's 
shoulders.     Such  was  the  means  of  conveying  the  bride 
to   the    house   of    the    bridegroom.      When   Jesus    was 
received   up   into  heaven,  it  was   by  a  cloud;  when  he 
appears    the    second    time,    "behold,    he    cometh   with 
clouds ;     "he  maketh  the  clouds  his  chariot,"  and  not  to 
mention  other  places,  the  appearance  in  Ezek.  i,  was 
with  a  conveyance  or  chariot  of  glory  beyond  descrip- 
tion.     Ihus,   the   saint  is  here   represented   as  passing 
onward   in   a   conveyance,  chariot,  or  whatever    called! 
towards  heaven.     When   God  would  represent  the  glory 
of  the  way  in  which  Elijah  was  taken  up,  he  made  visible 
a  chariot  and  horses  of  fire-as   light  is  the  best  symbol 
of  what  is  pure  and  glorious.     Every  saint  has  a  convey- 
ance  as  real,  though  not  visible  to  bodily  eyes.     As  it  is 
a  chariot  for  the  soul,  this  cannot  be  seen  any  more  than 
the   soul.     In   the  case  of  Elijah,  the  conveyance  was 
seen,  because   God  was   taking  up   body  as  well  as  soul. 
U  hen  by  withdrawing  at  death  the  film  of  mortality  now 
over  them,  our  eyes  are  opened  like  those  of  the  young 
man  of  the  prophet,  2  Kings  vi.  IT,  we  shall  find  our 
souls  in  a  bridal  chariot,  in  which,  from  the  moment  of 
regeneration,  we   have   been   moving  onward  to  the  arms 
of  our  beloved  Lord.     While  perfectly  free  in  working 
out  our  salvation,  on  him  we  are  dependent;   "in  him  we 
live,  and  move,  and   have   our  being;"  he  gathers  us  in 


290  COMMENTARY. 

his  arm,  and  carries  us  in  his  bosom ;  yet  all  this  he  does 
through  means,  by  the  chariot  of  salvation,  and  through 
the  agency  of  those  who  are  "ministering  spirits."  Ileb. 
i.  14. 

Hence,  around  this  bed,  litter,  palanquin  of  the  saint, 
"are  threescore  valiant  men,  of  the  valiant  of  Israel. 
They  all  hold  swords,  being  expert  in  war;  every  man 
hath  his  sword  on  his  thigh,  because  of  fear  in  the  night." 
ver.  8.*  On  account  of  the  audacity  of  the  Arabs,  wed- 
dings were  often  turned  into  mourning  by  enemies  lying 
in  ambush.  See  1  Maccabees  ix.  37 — 41.  "They  went 
up  and  hid  themselves  under  the  covert  of  the  mountain ; 
where  they  lifted  up  their  eyes  and  looked,  and  behold 
there  was  much  ado  and  great  carriage ;  and  the  bride- 
groom came  forth  and  his  friends  and  brethren  to  meet 
them,  with  drums  and  instruments  of  music  and  many 
weapons:  Then  Jonathan  and  those  that  were  with  him 
rose  up  against  them  from  the  place  where  they  lay  in 
ambush,  and  made  a  slaughter  of  them  in  such  sort  as 
many  fell  down  dead,  and  the  remnant  fled  into  the 
mountains;  and  they  took  all  their  spoils.  Thus  was  the 
marriage  turned  into  mourning  and  their  noise  of  their 
melody  into  lamentation." 

"It  was  the  custom  then  to  bring  away 
The  bride  from  home  at  blushing  shut  of  day, 
Veiled,  in  a  chariot,  heralded  along 
By  strewn  flowers,  torches,  and  a  marriage  song 
With  other  pageants." 

Around  the  saint  are  enemies  lying  in  ambush  amid  the 
gloom  shrouding  from  us  the  invisible  world,  and  anxious 
to  do  us  every  possible  injury.  The  holy  angels  are  our 
guard  against  these.     "The  angel  of  the  Lord  encampcth 

*  "With  the  exception  of  occasional  alarms  in  the  night,  caused  by 
thieves  attempting  to  steal  our  horses,  we  were  not  disturbed  during  our 
visit." — Lnyanl,  i.  105. 


CHAPTER  III.  9,  10.  291 

round  about  them  that  fear  him."  They  are  sent  from 
heaven  as  a  guard,  an  escort  for  us  during  our  passage 
through  this  wilderness  to  heaven. 

o 

"Millions  of  spiritual  beings  walk  the  earth 
Both  when  we  wake  and  when  we  sleep;  the  soul 
Made  in  this  wilderness  the  Spirit's  shrine, 
A  thousand  liveried  angels  lacky  her 
Driving  for  off  each  thing  of  sin  amd  guilt."* 

And  when  at  death  the  believer  finds  his  eye  opening  on 
the  mysteries  of  the  unseen  world,  hitherto  around  him,  but 
invisible  to  llesh,  he  sees  battalions  of  angels  waiting  as  a 
triumphant  guard,  and  they  close  their  shining  ranks 
around  the  heir  of  heaven,  and  with  the  proud  tread  of 
victory,  escort  him  safe  through  the  regions  of  the  dead; 
and  the  prince  of  darkness  from  afar  looks  with  dismay 
on  another  soul  wrested  from  his  grasp;  and  the  exult- 
ing band  appproach  the  New  Jerusalem  with  strains  of 
triumphal  music;  and  they  enter  in  through  the  gates 
into  the  city.  In  the  text,  the  number  of  sixty  is  men- 
tioned, a  definite  for  an  indefinite  number,  a  sufficiency 
for  any  possible  emergencies;  and  they  are  called  "the 
valiant  of  Israel,"  not  a  band  of  mercenaries  who  cannot 
be  relied  on,  but  native-born  soldiers,  faithful  to  their 
sovereign  and  his  interests,  from  patriotic  attachment; 
thus  we  may  feel  this  angelic  guard  is  sufficient  for 
repelling  any  foes,  and  will  ever  be  steadfast  to  us 
through  their  devotion  to  our  king. 

o  o 

Yi'.ti.  '.);  10. — King  Solomon  made  himself  a  chariot  of  the  wood  of  Leba- 
non. He  made  the  pillars  thereof  of  silver,  the  bottom  thereof  of 
gold,  the  covering  of  it  of  purple;  the  midst  thereof  being  paved  with 
love,  for  the  daughters  of  Jerusalem. 

The  word  "chariot"  here  is  explanatory  of  "bed"  in 
vcr.  7,  and  means  a   sedan,  a  portable  couch,  or  palan- 

*  Milton. 


292  COMMENTARY. 

quin.  The  object  of  these  verses  is  to  set  before  us  the 
remarkable  beauty  and  excellence  of  the  conveyance  pro- 
vided by  Solomon  for  his  bride.  Such  vehicles  are  even 
yet  in  use  in  the  East,  and  are  of  equal  magnificence. 
In  the  year  1796,  the  British  government  presented  the 
Nabob  of  the  Carnatic  with  a  carriage  of  this  kind,  thus 
described  at  the  time:  "The  beams  are  solid  gold,  the 
inside  beautifully  decorated  with  silver  lining  and  fringe 
throughout:  the  panels  arc  painted  in  the  highest  style 
of  finishing,  and  represent  various  groups  and  heads  of 
animals,  after  the  manner  of  Asia,  beaded  with  gold 
richly  raised  above  the  surface,  and  engraved.  The 
stays  and  different  other  ornaments  are  f  embossed 
silver."  Such  litters  were  in  use  among  the  Egyptians. 
Wilkinson  gives  a  copy  of  a  representation  of  a  person  of 
distinction  carried  in  an  open  palanquin  by  four  bearers, 
followed  by  an  attendant  with  a  sort  of  parasol.  Those 
yet  in  use  in  the  East  are  couches  with  a  canopy  sup- 
ported by  pillars  at  the  four  corners,  and  hung  round 
with  curtains,  to  protect  the  person  within  from  the  sun, 
and  carried  on  men's  shoulders,  or  in  their  hands,  by 
means  of  poles  by  which  they  are  supported.  They  are 
long  enough  for  the  rider  to  lie  down  at  length,  and 
about  three  feet  broad,  though  varying  in  size  and 
richness  according  to  the  wealth  of  the  owner.*      In  this 

*  Robert  Fitch,  in  Ins  voyage  to  the  kingdom  of  Pegu,  in  1591, 
speaking  of  its  sovereign,  says,  "The  king  keepeth  great  state.  Winn 
he  rideth  abroad,  he  rideth  -with  a  great  guard,  and  many  noblemen ; 
oftentimes  upon  an  elephant  with  a  fine  castle  upon  him,  very  fairly 
gilded  with  gold ;  and  sometimes  upon  a  great  frame  like  a  horse-litter, 
which  hath  a  little  house  upon  it,  covered  overhead,  but  open  on  the 
Bides,  which  is  all  gilded  with  gold,  and  set  with  many  rabies  and 
sapphires,  whereof  he  hath  infinite  .'-tore  in  his  country,  and  is  carried 
upon  sixteen  or  (Jjditeen  men's  shoulders." 


CHAPTER    III.  9,  10.  293 

of  Solomon,  "the  pillars"  were  silver;  "the  bottom"  as 
in  our  version,  or  more  correctly,  "the  railing"  around  it, 
was  gold;  the  seat— English  version,  "covering" — was 
purple;  the  midst  thereof  being  checkered  or  tesselated 
with  love,  "for  the  daughters  of  Jerusalem."  Among 
the  different  interpretations  of  these  words,  this  seems  the 
best,  and  in  accordance  with  the  Hebrew;  this  chariot 
was  made  thus  rich  and  beautiful  for  their  benefit ;  the 
last  clause  being  thus  understood  as  referring  not  merely 
to  the  midst  paved  with  love,  but  to  the  whole  structure 
of  the  vehicle. 

It  seems  no  part  of  the  mind  of  the  Spirit  that  we 
should  take  this  description  to  pieces,  and  try  to  alle- 
gorize the  several  parts.  The  intention  is  to  represent 
to  us  the  fact  that  the  believer  is  carried  onward  to 
heaven  in  a  conveyance  as  costly  and  glorious  as  that 
here  described ;  that  the  materials  are  of  the  richest, 
choicest,  most  durable  character ;  that  the  midst  is  paved 
or  tesselated  with  love.  The  provision  made,  the  means 
provided  for  bringing  us  to  glory,  are  of  a  rare  and 
splendid  nature.  After  exhausting  the  things  most 
valuable  among  men,  making  the  pillars  silver,  the  rail- 
ing gold,  the  seat  or  couch  purple,  he  adopts  a  feature  in 
the  description  entirely  new,  and  says  the  midst  is 
curiously  wrought  with  something  more  precious  than  silver 
or  gold,  even  with  love  itself — showing  that  the  saint, 
while  thus  passing  through  the  wilderness  between  this 
world  and  heaven,  between  our  state  of  guilt  and  our 
state  of  glory,  is  in  a  palanquin  of  the  most  costly  make, 
borne  up  in  the  hands  of  angels,  surrounded  by  an 
armed  angelic  guard,  and  reclining  on  a  soft  couch 
beautiful  as  purple,  the  most  costly  colour,  with  the 
midst  of    the  litter    formed   of   love — the  many  acts  of 


294  COMMENTARY. 

divine  love  from  Father,  Son,  and  Holy  Spirit,  there 
combining  underneath  us  like  the  different  pieces  in  a 
beautiful  mosaic,  tesselated  pavement.  In  the  spirit  of 
this  passage,  those  who  wait  on  the  Lord  are  said  to 
renew  their  strength ;  and  he  will  give  his  angels  charge 
concerning  such,  to  bear  them  up  in  their  hands,  lest  at 
any  time  they  dash  their  foot  against  a  stone.  Isa.  xl.  31, 
Ps.  xci.  12.  With  the  author  of  our  faith  finishing  his 
temptation  in  the  wilderness,  it  may  be  said  of  every 
saint  passed  away  to  glory  : 

"A  fiery  globe 
Of  angels  on  full  sail  of  wing  flew  nigh, 
Who  on  their  plumy  vans  received  him  soft 
From  his  uneasy  station,  and  upbore 
As  on  a  floating  couch  through  the  blithe  air; 
Then  in  a  flowery  valley  set  him  down 
On  a  green  bank,  and  set  before  him  spread 
A  table  of  celestial  food,  divine 
Ambrosial  fruits,  fetch'd  from  the  tree  of  life, 
And  from  the  fount  of  life  ambrosial  drink."* 

The  redeemed  soul  is  a  "peculiar  treasure,"  Ps.  cxxxv. 
4 ;  this  litter  is  the  casket,  the  conveyance,  in  which  it 
is  carried  towards  heaven  by  the  hands  of  angels,  sent 
by  Jesus,  our  elder  brother,  gone  away  to  prepare  a 
place  for  us  in  a  better  land  than  Egypt,  and  more 
fitted  to  cheer  our  fainting  spirits  than  the  wagons  sent 
by  Joseph,  which  so  revived  the  heart  of  Jacob. f     To 

*  Paradise  Regained,  book  iv.  581. 

f  With  this  representation  we  may  compare  the  following  from 
Pindar,  where,  in  the  ninth  Fythian  Ode,  he  is  speaking  of  Cyrene: 
"  Whom  the  long-haired  son  of  Latona  snatched  away  from  the  re- 
cesses of  Pelion  echoing  with  the  wind,  and  in  his  golden  chariot 
brought  the  virgin  huntress,  where  he  constituted  her  sovereign  of  the 
realms  teeming  with  flocks  and  transcendeutly  fertile.     And  the  silver- 


CHAPTER    III.    9,  10.  295 

human  appearance,  we  are  in  the  condition  of  the  pro- 
phet who  ran  by  the  side,  while  Ahab  was  within  the 
chariot;  yet  as  the  hand  of  the  Lord  was  on  Elijah  for 
enabling  him  to  glide  along  before  the  swift-rolling 
vehicle  of  the  king ;  and  to  angels'  eyes  he  was  in  a 
chariot  far  more  glorious,  unseen  by  flesh,  of  a  spiritual 
fabric ;  thus  are  we  in  reality  moving  towards  heaven, 
while  around  us,  amid  the  darkness  of  our  present  state, 
angels  and  the  spirits  of  just  men  made  perfect  see  "  the 
shining  of  a  flaming  fire,"  Isa.  iv.  G,  even  the  splendour 
of  the  righteousness  of  Jesus.  The  angel  of  the  covenant 
who  appeared  to  Manoah,  when  the  flame  of  the  sacrifice 
offered  on  the  rock  went  up  toward  heaven,  ascended  in 
the  flame  of  the  altar,  "as  in  a  chariot,"  waTiep  uyr^w-o^- 
says  Josephus  ;  and  like  him,  the  souls  of  the  redeemed 
pass  up  towards  glory  in  this  precious  chariot  of  salva- 
tion, pillowed  on  love,  surrounded  by  an  escort  of  angels, 
amid  pillars  of  incense  of  the  intercession  of  our  divine 
Redeemer,  and  wrapped  in  the  splendour  of  the  righteous- 
ness of  the  sacrifice  offered  for  us  on  the  altar  of  the 
divine  nature  of  Christ,  even  "the  Rock  of  ages." 

footed  Venus,  gently  touching  -with  her  band,  received  the  Delian 
stranger,  as  he  alighted  from  his  heaven-built  car." 

Thus,  in  the  Iliad,  Dolon  says  of  the  chariot  of  Rhesus, 
"  With  gold  and  silver  all  his  chariot  burns." 
And  the  same  poet  thus  describes  the  chariot  of  Juno  : 
"  Hebe  to  the  chariot  roll'd 
The  brazen  wheels,  and  joined  them  to  the  smooth 
Steel  axle  ;  twice  four  spokes  divided  each, 
Shot  from  the  centre  to  the  verge.     The  verge 
Was  gold,  by  fellies  of  eternal  brass 
Guarded,  a  dazzling  show!     The  shining  naves 
Were  silver;   silver  cords,  and  cords  of  gold, 
The  seat  upbore ;  two  crescents  blazed  in  front. 
The  pole  was  argent  all,  to  which  she  bound 
The  golden  yoke  with  its  appendant  charge 
Inserted  braces,  straps  and  bands  of  gold." — Iliad,  v.  719. 


29G  COMMENTARY. 

Ver.  11. — Go  forth,  0  ye  daughters  of  Zion,  and  behold  king  Solomon 
with  the  crown  wherewith  his  mother  crowned  him  in  the  day  of  his 
espousals,  and  in  the  day  of  the  gladness  of  his  heart. 

These  words  show  the  reception  awaiting  us  on  our 
arrival  in  heaven.  While  the  magnificent  cortege  just 
noticed  are  coming  up  through  the  wilderness,  that  greater 
than  Solomon,  the  Prince  of  Peace,  is  standing  ready  to 
receive  us  with  all  the  gladness  of  a  marriage  festivity. 
The  daughters  of  Zion,  a  general  expression  for  the 
inmates  of  heaven,  while  gazing  on  this  sight,  are  called 
on  to  behold  the  splendour  of  the  appearance  of  Jesus 
and  of  his  retinue  as  awaiting  his  redeemed  in  glory.  The 
Jews  knew  nothing  richer  than  the  attire  of  a  bridegroom ; 
hence  even  of  the  sun,  "He  cometh  forth  as  a  bride- 
groom out  of  his  chamber."  It  was  here  sufficient  to 
mention  merely  the  nuptial  crown.  The  use  of  nuptial 
crowns  was  very  ancient  and  very  general.*  Selden  has 
gathered  the  information  on  this  subject  in  his  Uxor  Heb. 
lib.  2.  Among  the  Greeks  and  Romans,  these  crowns 
were  usually  chaplcts  of  flowers.     The  Talmud  states  that 

*  "It  was  usual  with  many  nations  to  put  crowns  or  garlands  on  the 
heads  of  new-married  persons.  The  Mishna  informs  us  that  this  cus- 
tom prevailed  among  the  Jews;  and  it  should  seem  from  the  passago 
before  us,  that  the  ceremony  of  putting  it  on  was  performed  by  one  of 
Die  parents.  Among  the  Greeks  the  bride  was  crowned  by  her  mother, 
as  appears  from  the  instance  of  Iphigenia  in  Euripides,  v.  908.  Bochart 
supposes  this  the  nuptial  crown  and  other  ornaments  of  a  bride,  alluded 
to  in  Ezekiel  xvi.  8 — 12.  Geogr.  Sacr.  p.  2,  c.  25.  The  nuptial  crowns 
used  among  the  Greeks  and  Romans  were  only  chaplcts  of  leaves  or 
flowers.  Among  the  Hebrews  they  were  not  only  of  these,  but  also 
occasionally  of  richer  materials,  as  gold  or  silver,  according  to  the  rank 
or  wealth  of  the  parties.  The  original  word  used  in  the  text  is  the 
same  used  to  express  a  kingly  crown  in  2  Sam.  xii.  80;  1  Chron.  xxii. 
2;  and  is  often  described  to  be  of  gold,  Esth.  viii.  1">;  ]'s.  xxi.  4;  but 
appears  to  have  been  worn  by  those  who  were  no  kings,  .lob  xix.  (J,  and 
a\;i-  probably  often  composed  of  less  valuable  materials;  as  of  enamelled 
work,  also  of  roses,  myrtle,  and  olive-leaves." — Bishop  Percy. 


CHAPTER  III.  11.  297 

the  crown  of  the  bridegroom  -was  of  gold  or  silver,  or 
else  a  wreath  of  roses,  olives,  or  myrtle ;  that  the  bride's 
crown  was  of  gold  or  silver,  in  the  shape  of  a  tower,  like 
those  represented  on  the  head  of  the  heathen  goddess 
Cybele.  Jesus  is  crowned  with  many  crowns.  Rev.  xix. 
12.  There  was  no  crown  given  by  the  ancients  for  dis- 
tinguished conduct,  which  is  not  merited  by  our  Lord. 
But  on  the  reception  of  his  ransomed  ones,  here  referred 
to,  there  is  peculiar  propriety  in  mentioning  only  the 
nuptial  crown. 

We  naturally  inquire,  How  will  Jesus  receive  me  on  my 
approach  to  heaven?  The  answer  is  here.  He  is  await- 
ing us,  not  as  he  appeared  when  discoursing  on  the  mount, 
when  sitting  at  Jacob's  well,  when  weeping  over  Jerusa- 
lem, when  ascending  from  Olivet,  or  even  as  when  appear- 
ing to  John  at  Patmos;  but  invested  with  all  the  glory  of 
heaven,  and  with  the  affection  of  the  bridegroom  receiving 
the  bride.  For  "as  the  bridegroom  rejoiceth  over  the 
bride,  so  shall  thy  God  rejoice  over  thee."  Isa.  lxii.  5. 
That  time  will  be  a  day  not  of  trouble  and  war,  but  of 
marriage  festivity;  the  conflict  over;  his  soul  not  exceed- 
ing sorrowful  unto  death,  as  in  Gethsemane,  but  exulting 
in  having  finished  the  work  of  redemption  by  the  destruc- 
tion of  even  the  last  enemy  death,  and  in  having  nothing 
henceforth,  but  the  uninterrupted  enjoyment  of  the  society 
of  the  bride,  the  wife  of  the  Lamb.  To  this  period  had 
he  reference  continually  in  his  humiliation.  "For  the 
joy  that  was  set  before  him,  he  endured  the  cross,  despis- 
ing the  shame,  and  is  set  down  at  the  right  hand  of  the 
throne  of  God."  Heb.  xii.  2.  "The  Lord  shall  rejoice 
in  his  works."  Ps.  civ.  31;  especially  shall  he  rejoice  in 
the  completion  of  redemption,  and  in  the  finishing  stroke 
of  the  bringing  of  many  sons  unto  glory.  Amid  the  dis- 
couragements, the  conflicts,  the  gloom  of  earth,  with  our 
26 


298  COMMENTARY. 

souls  passing  onward  to  heaven  in  a  chariot  paved  with 
love,  borne  in  the  hands  of  angels,  and  with  Jesus  crowned 
with  glory  and  honour,  crowned  with  a  nuptial  crown, 
awaiting  us,  well  may  wTe  rejoice  even  in  tribulation,  and 
sing,  "I  will  greatly  rejoice  in  the  Lord,  my  soul  shall  be 
joyful  in  my  God;  for  he  hath  clothed  me  with  the  gar- 
ments of  salvation,  he  hath  covered  me  with  the  robe  of 
righteousness,  as  a  bridegroom  decketh  himself  with  orna- 
ments, and  as  a  bride  adorneth  herself  with  her  jewels." 
Isa.  lxi.  10. 


CHAPTER  IV. 


The  soul,  thus  conveyed  to  the  bosom  of  Jesus,  is  op- 
pressed with  a  deepening  sense  of  un worthiness,  and  finds 
difficulty  in  believing  there  can  be  so  glorious  a  destiny 
awaiting  us;  conscious  of  our  corruptions  and  short-com- 
ings, we  cannot  understand  how  the  pure  eyes  of  Jesus 
can  see  anything  in  us  attractive.  Hence,  he  takes  spe- 
cial pains  to  enlarge  on  this  point,  and  assure  us  how 
greatly  he  delights  in  beholding  our  ripening  graces.  This 
is  the  portion  of  the  Scriptures  wdiich  sets  forth  what  is 
thought  by  Christ,  the  King  of  glory,  concerning  those 
who  are  despised  and  offcast  by  the  world. 

When  Zeuxis  would  paint  Helen  the  most  beautiful  of 
women,  he  copied  the  beauties  from  several  different  per- 
sons, and  by  concentrating  these  in  an  individual,  repre- 
sented a  beau  ideal  of  feminine  grace.*    In  these  following 

*  These  principles  have  been  laid  down  by  Cicero  for  elucidating 
another  subject.  "We  can  conceive  of  something  more  beautiful  than 
even  the   statues  of  Phidias  and   the  pictures  1  have  mentioned,  than 


CHAPTER   IV.  299 

descriptions  of  both  the  bride  and  the  beloved,  the  same 
course  is  pursued  by  the  Holy  Spirit,  save  that  the  beau- 
ties are  here  embodied  in  words  instead  of  colours,  and 
are  represented  by  comparisons  drawn  from  the  beauties 
of  nature.  Yet  it  is  entirely  according  to  the  rules  of 
poetry  and  the  laws  of  nature,  that  the  beauty  of  a  per- 
son be  illustrated  by  the  beauty  of  natural  objects.  Lord 
Jeffrey  says,  "  Our  sense  of  beauty  depends  entirely  on 
our  previous  experience  of  simpler  pleasures  or  emotions, 
and  consists  in  the  suggestion  of  agreeable  or  interesting 
sensations  with  which  we  had  formerly  been  made  familiar 
by  the  direct  and  intelligible  agency  of  our  common  sen- 
sibilities; and  that  vast  variety  of  objects  to  which  we 
give  the  common  name  of  beautiful,  become  entitled  to 
that  appellation,  merely  because  they  all  possess  the 
power  of  recalling  or  reflecting  those  sensations  of  which 
they  have  been  the  accompaniments,  or  with  which  they 
have  been  associated  in  our  imagination  by  any  other  more 
casual  bond  of  connection."  The  same,  or  very  similar 
effects  may  be  produced  on  the  mind  from  different  sources 
and  by  different  causes.  A  picture  may  make  impres- 
sions of  beauty  very  like  those  raised  by  a  landscape  of 
which  it  is  the  copy;  music  may  be  so  composed  as  to 
start  feelings  of  the  same  kind;  a  relic,  a  memento,  may 
be  the  occasion  of  reviving  a  whole  cloud  of  remembran- 
ces; things  very  unlike  in  point  of  fact  may  awaken  the 
same  sensations  in  the  breast,  by  suggesting  analogies: 
as  when  Ossian  says,  "  The  music  of  Carry  1  was  like  the 

■which  we  can  think  of  nothing  more  perfect  in  their  kind.  Yet  that 
artist  when  about  to  make  the  statue  of  Jupiter  and  of  Minerva,  did 
not  thaw  his  representation  from  any  visible  thing,  but  there  "was 
abiding  in  his  mind  an  imaginary  form  of  beauty,  and  studying  this 
attentively,  he  fashioned  his  representations  after  this  image." — Cicero, 
Orator,  2. 


300  COMMENTARY. 

memory  of  joys  that  are  past,  pleasant  and  mournful  to 
the  soul."  The  grounds  or  causes  of  beauty,  while  the 
result  or  internal  emotion  is  always  identical  in  its  nature, 
are  multiplied  and  various.  In  other  words,  beauty  in 
the  mind  is  one,  while  outward  beauty,  or  rather  the 
causes  of  beauty  in  outward  objects,  is  many." 

Now,  in  these  descriptions,  Jesus  wishes  to  give  us  an 
idea  of  the  impressions  of  beauty  and  pleasure  he  has  in 
contemplating  the  souls  of  the  saints.  Hence,  he  must 
use  resemblances,  and  those  of  things  we  can  see  and 
enjoy.  He  might  have  used  comparisons  drawn  from  the 
angelic  host  and  superior  beings;  but  such  illustrations 
could  not  have  done  us  any  good,  for  they  could  not  con- 
vey to  us  any  idea.  Nor  would  it  answer  to  use  refer- 
ences to  others  of  the  human  race ;  for  there  is  no  per- 
fection on  earth,  and  the  Scriptures  are  for  the  benefit  of 
mankind  at  large  in  all  ages ;  so  that  the  reference  should 
be  to  things  which  may  be  essentially  lasting.  Here  we 
find  an  unbounded  field  opened  in  the  beauties  of  nature. 
The  resemblance  in  these  comparisons  consists  not  in  any 
outward  likeness,  but  lies  in  the  views  and  effects  pro- 
duced in  the  views  and  sensations  of  the  soul,  in  the  plea- 
sure had  in  contemplating  these  natural  objects.  Here  is 
light  combining  seven  different  colours;  how  would  the 
philosopher  represent  what  he  sees  in  it,  to  an  ignorant 
man?  He  would  say,  one  of  these  is  like  the  violet, 
another  blue  like  the  sky,  a  third  like  the  verdure,  another 
like  the  rose.  In  these  comparisons,  the  only  resemblance 
is  in  the  effect  produced  on  the  mind  by  the  colours. 
These  natural  objects  and  the  rainbow,  so  unlike  in  other 
respects,  agree  in  this — in  making  certain  impressions  on 
us  which  are  expressed  by  our  words  for  those  colours. 
Now  the  pure  in  heart  are  growing  like  God,  who  is  light ; 
and  Jesus,  in  pointing  out  what  hidden  beauty  he  sees  in 


CHAPTER    IV.  1.  301 

the  soul,  says,  those  graces  of  the  Christian  life  produce 
on  him  impressions  more  pleasing  than  those  made  on  us 
by  the  lovely  objects  there  specified  in  nature.  And  the 
mode  of  some  interpreters  in  explaining  these,  is  as  unrea- 
sonable as  it  would  be  to  run  the  parallel  farther  than  the 
mere  colour,  out  into  the  most  minute  particulars ;  between 
the  tints  of  the  rainbow  and  the  objects  by  which  they 
mierht  be  illustrated. 

This  is  exactly  what  might  be  expected  in  cases  like 
the  present.  Christ  is  a  spiritual  being;  and  though 
invested  with  a  body,  that  is  a  spiritual  body.  There  can 
therefore  be  no  outward  resemblance  between  him  and 
these  material  objects;  nor  between  these  and  the  re- 
newed soul  as  it  appears  in  his  eyes.  That  likeness  must 
therefore  exist  in  the  emotions  and  impressions  made  on 
the  soul. 

Ver.  1. — Behold,  thou  art  fair,  my  love;  behold,  thou  art  fair;  thou 
hast  doves'  eyes  within  thy  locks. 

See  notes  on  chap.  i.  15.*     The  large  beautiful  eye  of 

*  "It  was  pleasant,  now  and  then,  to  look  up  from  one's  book,  as  the 
window  was  darkened  by  a  slight  turban  from  which  rich  tresses  hung 
over  the  shoulder,  and  dark  but  gentle  eyes  shone  beneath  it.  The  bosom 
was  generally  open,  or  but  partially  enclosed  by  the  crape  garment 
within;  a  light  turban,  or  a  handkerchief  of  Damascus  silk,  covered 
the  head,  from  which  the  rich  hair  flowed  free,  or  was  plaited  into  two 
long  braids.  Suddenly  the  door  opened,  the  tapestry  that  hung  over  it 
was  moved  aside  by  a  beautifully  rounded  arm,  on  which  jewels  gleamed, 
and  there  stepped  forth  a  female  form  which  fascinated  my  attention  as 
if  it  had  been  a  vision.  She  had  a  light  gauzy  turban,  with  a  glittering 
fringe  falling  gracefully  over  the  shoulder;  masses  of  black  and  shining 
hah-,  that  made  the  forehead  and  delicately  browned  cheek  look  as  fair 
as  a  Circassian's;  if  a  thought  of  luxury  hovered  upon  the  richly  rosy 
mouth,  it  was  awed  into  admiration  by  the  large  dark  eyes,  so  fearless, 
yet  so  modest,  glancing  round  as  if  they  read  a  meaning  in  everything, 
and  everywhere,  yet  calm  and  self-possessed  in  their  consciousness  of 
power." — Warburtoii's  Crescent  and  Cross,  ii.  132. 

26* 


302  COMMENTARY. 

the  Syrian  dove  appears  even  more  beautiful  when  seen 
amid  its  native  groves  of  noble  trees  and  rich  foliage;  and 
hence  the  eyes  of  the  saint  are  spoken  of  as  embowered 
within  her  locks.*  The  point  of  the  words  does  there- 
fore seem  to  be  this,  that  Jesus  contemplates  the  expres- 
sion of  love  beaming  from  the  soul  of  the  pure  in  heart, 
with  a  pleasure  greater  than  what  is  felt  by  us  in  gazing 
on  the  large,  sparkling,  melting  eyes  of  the  Syrian  dove, 
amid  the  wild  beauty  of  its  native  groves. 

Thy  hair  is  as  a  flock  of  goats  that  appear  from  mount  Gilead. 

The  Hebrew  here  reads,  "Thy  hair  is  as  a  flock  of 
goats  that  lie  down  from  mount  Gilead;"  that  is,  like  a 
flock  of  goats  lying  along  the  sides  of  mount  Gilead  from 
the  top  towards  the  bottom,  so  that  they  seem  to  hang 
from  it.  The  hair  of  the  oriental  goat  has  the  fineness 
of  silk,  and  is  observed  by  an  ancient  naturalist  to  bear 
a  great  resemblance  to  the  fine  ringlets  of  a  woman's 
hair.  The  Angora  species  of  goat  is  probably  meant 
here.  The  country  of  Gilead  was  most  beautiful  and 
fertile,  and  abounding  in  rich  pastures  and  aromatic 
growths,  among  which  was  the  celebrated  balsam.  The 
whole  region  is  covered  with  groups  of  limestone  moun- 
tains, intersected  by  fertile  valleys,  and  includes  the  ter- 
ritory east  of  Jordan,  as  far  south  as  the  Jabbok.  Hills 
rising  behind  hills  in  pleasing  elevations,  clothed  with 
luxuriant  verdure;  the  finest  trees  and  noblest  oaks; 
lovely  slopes  opening  in  the  forest,  and  affording  the  best 
pastures  and  most  lovely  flowers;  valleys  murmuring  with 

*  We  retain  the  rendering  "within  thy  locks,"  rather  than  "within 
thy  veil."  1.  The  same  Hebrew  word  is  translated  "locks,"  in  Isa. 
xlvii.  2.  2.  The  Arabic  root,  as  given  in  Gesenius  and  Winer,  favours 
this.  3.  The  connection  requires  this  meaning.  4.  Locks  adds  to  the 
consistency  of  the  portrait;  and  the  Jewish  females  carefully  cultivated 
a  luxuriant  growth  of  hair. 


CHAPTER    IV.   2.  303 

limpid  rills ;  and  the  romantic  wildness  softened  by  lovely 
park-like  scenes;  all  combined  to  form  a  landscape  so 
delightful  that  the  beholder  could  hardly  persuade  him- 
self it  was  real.  Such  mountain  scenes  were  more  beau- 
tiful when  on  their  slopes  might  have  been  seen  a  flock  of 
these  beautiful  goats  lying  down.  The  comparison  of  a 
fine  head  of  hair  to  the  long,  silk-like  fleece  of  such 
goats  in  such  a  scene,  was  natural.  Few  things  could  be 
more  beautiful  than  the  sight  of  such  a  flock  reclining 
on  the  verdant,  balmy  slopes  of  Gilead,  on  a  clear,  calm 
day.  Now  in  conveying  to  us  an  idea  of  the  satisfaction 
Jesus  has  in  dwelling  on  his  saints,  he  here  gives  an  addi- 
tional particular,  and  says,  that  in  contemplating  us, 
another  group  of  delightful  impressions  is  gathered  into 
his  heart,  like  that  felt  in  gazing  on  a  flock  of  those 
goats,  with  long,  silky  hair,  amid  the  richness,  beauty, 
and  grandeur  of  Gilead. 

Ver.  2.— Thy  teeth  are  like  a  flock  of  sheep  that  are  even  shorn,* 
which  came  up  from  the  washing ;  whereof  every  one  bear  twins,  and 
none  is  barren  among  them. 

Rather,  "thy  teeth  are  like  a  flock  of  sheep  all  of  the 
same  size."      The  word   rendered    "bear  twins"    is  in 

*  The  word  "even  shorn,"  means  of  an  equal  size.  1.  This  is  not 
the  common  word  for  shorn  in  the  Hebrew.  2.  The  word,  in  other 
places,  has  a  meaning  in  accordance  with  what  we  here  give.  1  Kings 
vi.  25,  "were  of  one  size;"  also,  1  Kings  vii.  37,  "one  size."  "This 
expression,"  says  Rosenmuller,  "embodies  the  idea,  that  two  or  more 
things,  whether  of  wood  or  stone,  had  been  so  wrought  that  the  samo 
relative  proportion  was  preserved  among  them.  By  a  metaphor  thence 
derived,  this  Hebrew  word  is  applied  to  sheep,  for  showing  that  through- 
out the  flock  they  were  as  much  alike  as  if  they  had  been  fashioned 
from  wood  or  metal,  after  the  same  pattern."  3.  The  design  of  the 
comparison  requires  it,  as  applying  to  the  teeth,  to  mean  they  were  of 
equal  size.  4.  The  idea  of  perfection  is  intended ;  this  is  not  asso- 
ciated with  sheep  shorn;  their  being  of  equal  size,  and  coming  up  from 
the  washing.pool  immediately  before  shearing,  represents  them  as  in 
all  respects  perfect. 


304  COMMENTARY. 

Exod.  xxvi.  24,  "coupled  together,"  speaking  of  the 
boards  of  the  tabernacle,  and  may  refer  to  the  flocks 
standing  close  together;  as  "none  is  barren"  expresses 
the  perfection  of  the  flock.  Coming  up  from  the  place 
of  washing,  they  had  fleeces  in  perfection  of  growth  as 
well  as  whiteness.  The  beauty  of  the  teeth  is  spoken  of 
byLucian:  "When  laughing,  she  showed  her  teeth ;  in 
what  way  shall  I  express  how  white  they  are,  how  sym- 
metrical, how  perfectly  fitted  together?  They  are  like  a 
very  beautiful  necklace  of  pearls  glistening  and  of  the 
same  size,  thus  ranged  in  regular  order.  They  received 
additional  beauty  from  the  redness  of  the  lips  ;  for  they 
appeared  between  them,  like  the  cut  ivory  in  Homer,  not 
some  broader,  some  larger  than  others,  or  separated,  as 
is  very  frequently  the  case,  but  with  a  perfect  uniformity 
of  all  in  colour,  size,  and  arrangement."*  This  is  but 
another  mode  of  illustratiug  the  same  idea,  which,  to  a 
pastoral  people  like  the  Jews,  was  more  beautifully  repre- 
sented in  the  comparison  in  the  text.  The  illustration  of 
this  verse  pours  into  the  mind  a  flood  of  delightful  ideas, 
and  this  goes  a  step  farther  in  showing  the  aggregate  of 
pleasing  feelings  had  by  Jesus  in  contemplating  the 
saint. 

Vek.  3. — Thy  lij>s  are  like  a  thread  of  scarlet,   and  thy  speech   is 
comely. 

The  colour  here  meant  seems  to  be  a  deep  red,  bright 
rich  crimson:  this  was  the  meaning  of  the  word  "scar- 
let," in  the  time  of  James  I.  The  colour  now  known  as 
such,  was  then  unknown.  According  to  Wilkinson,  the 
colour  was  imparted  to  the  thread  before  woven  into  the 
cloth.     The  force  of  the   comparison  here   lies  in   the 

*  Luciau,  Imagines,  vol.  vi.  p.  11. 


CHAPTER    IV.  3.  305 

colour;  the  lips  were  delicately  free  from  undue  thick- 
ness, and  of  the  most  beautiful  deep  red.  The  Jews 
knew  no  more  beautiful  red  than  the  bright  rich  crimson 
here  noticed  as  appearing  in  a  skein  of  thread  carefully 
dyed. 

"Thy  speech,"  or,  as  we  should  read,  by  a  common 
figure  of  rhetoric,  thy  'mouth  is  beautiful.'*  While  the 
colour  of  the  lips  is  thus  beautiful,  the  whole  mouth  is 
equally  perfect. 

Thy  temples  are  like  a  piece  of  a  pomegranate  -within  thy  locks. 

This  simile  is  still  common  in  the  East.  Thus,  in  an 
anonymous  Persian  ode,  cited  by  Sir  William  Jones, 
"The  pomegranate  brings  to  my  mind  the  blushes  of 
my  beloved,  when  her  cheeks  are  coloured  with  a  modest 
resentment."  The  word  temples  is  used  for  the  upper 
part  of  the  cheeks  near  them,  and  the  design  of  this 
passage  is  to  express  the  peculiar  freshness,  beauty,  and 
ruddy  colour  of  the  cheeks.  Some  would  make  allusion 
here  to  the  flower  of  the  "pomegranate,  rich  with  its 
bright  green  leaves,  and  its  blossoms  of  that  beautiful 
and  vivid  red  which  is  excelled  by  few  even  of  the  most 
brilliant  flowers  of  the  East."  We  suppose  the  reference 
is  however  to  a  piece  of  the  pomegranate,  which  is  about 
the  size  of  an  orange,  and  contains  within  its  hard, 
brown  rind,  a  number  of  cells  divided  by  membraneous 
partitions,  in  which  lie  in  rows  the  seeds  or  grains,  pel- 
lucid, tinged  with  red,  and  shining  like  crystal.  When 
cut  up,  or  bursting  and  displaying  its  seeds,  this  fruit 

*  "  Both  ancient  and  modern  writers  of  the  East  agree  in  describing 
the  mouth  with  simplicity,  '  Her  mouth  small  and  vermilion,'  says  the 
writer  of  the  Arabian  Nights  Entertainments.  'Her  lips  are  like  a 
thread  of  scarlet,'  says  the  Jewish  root," — /farmer,  289. 


306  COMMENTARY. 

was  of  the  richest  vermilion.  Hence  the  Portuguese 
poet,  as  quoted  by  Good, 

"  The  pomegranate  of  orange  hue, 
Whose  open  heart  a  brighter  red  displays 
Than  that  which  sparkles  in  the  ruby's  blaze." 

Araono;  the  ladies  of  Persia  the  hair  is  still  suffered  to 
fall  loosely  over  the  forehead  and  cheeks,  and  is  generally 
perfumed  with  the  most  exquisite  essences.  An  oriental 
poet,  quoted  by  Good,  says,  "0  thou,  whose  lips,  which 
outshine  the  grains  of  the  pomegranate,  are  embellished, 
when  thou  speakest,  by  the  brightness  of  thy  teeth!" 
And  in  the  spirit  of  the  foregoing  illustrations,  is  the 
following :  "  Thy  lips,  0  thou  most  beautiful  among 
women  !  are  a  bandhujiva  flower ;  the  lustre  of  the  mad- 
huca  beams  on  thy  cheek ;  thine  eye  outshines  the  blue 
lotos;  thy  nose  is  a  bud  of  the  tila;  the  cunda-blossom 
yields  to  thy  teeth." 

Ver.  4. — Thy  neck  is  like  the  tower  of  David,  builded  for  an  ar- 
moury, whereon  there  hang  a  thousand  bucklers,  all  shields  of 
mighty  men. 

This  tower  of  David  was  probably  the  noblest  of  the 
towers  built  by  him,  of  white  marble,  on  a  summit  of 
Zion.  Sandys  says,  "Aloft  on  the  uttermost  angle  of 
mount  Zion,  stood  the  toAver  of  David,  whose  ruins  are 
yet  extant,  of  a  wonderful  strength  and  admirable  beauty, 
adorned  with  shields  and  the  arms  of  the  mighty." 
Speaking  of  Tyre,  the  prophet  says,  "They  hang  their 
shields  upon  thy  walls  round  about ;  they  have  made  thy 
beauty  perfect."  Ezek.  xxvii.  11.  Thus  Pausanias,  con- 
cerning the  temple  of  Jupiter  at  Olympia:  "On  each 
corner  of  the  roof  is  placed  a  gilded  vase,  and  on  the 
top  of  the  pediment  a  statue  of  Victory,  gilded  likewise, 
under  which  is  hung  up  a  golden  shield,  with  a  figure  of 


CHAPTER    IV.  4.  307 

the  gorgon  Medusa  carved  upon  it.     The  inscription  on 
the  shield   imports  it  to  have  been  a  gift  of  the  Tana- 
greans    for    a   victory   gained    over    the    Argives    and 
Athenians.      On    the    cornice,    which    runs    round    the 
temple  on  the  outside  over  the  columns,  are  hung  one 
and  twenty  gilt  shields,  a  present  from  Mummius,  the 
Roman    general,    who    took    and    destroyed    Corinth." 
According   to   Layard,    "The    castles   of  the   maritime 
people,  whose  conquest  is  recorded   by  the   Kouyunjik 
bas-reliefs,  are  distinguished  by  the  shields  hung  round 
the  walls.     Around  the  sides  of   the   vessels  were  also 
suspended  the  shields  of  the  warriors."*     The  ancients 
bestowed  great  care  on  their  shields,  adorning  them  with 
precious  metals  and  elaborate  engraving,  as  may  be  seen 
from  the  description  of   the  shield  of   Achilles   in  the 
Iliad.     "  King    Solomon    made    two  hundred    targets  of 
beaten'  gold.     And   he   made   three  hundred  shields   of 
beaten  gold ;  three  pounds  of  gold  went  to  one  shield ; 
and   the  king    put  them   in  the   house  of  the  forest   of 
Lebanon."  1  Kings  x.  16.     When  the  text  says,    "all 
shields  of  mighty  men,"  it  means  simply  all  were  shields 
the  most  costly  and  beautiful.     As  the  Jews  built  their 
nobler    edifices   of   white   marble,  a  tower  of  this    kind 
rising  on  the  summit  of  mount  Zion,  hung  around  with 
shields  of  gold  like  those  of  Solomon,  would  furnish  an 
exquisite  simile  for  illustrating  the  beauty  of  the  graceful 
neck  of  the  bride,  adorned  with  the  rich  ornaments  and 
necklace  of  those  bygone    ages.      We  can  conceive   of 
nothing  more  appropriate  and  beautiful.     The  shields  of 
the  warriors  associate  with  the  beauty  of  the  tower  the 
recollection  of  the  noble  deeds   and  triumphs  in  which 
those  shields  had  been   borne;    as  the  pleasure  had  by 

*  Layard's  Nineveh,  vol.  ii.  290. 


308  COMMENTARY. 

Jesus  in  contemplating  his  saints  is  increased  by  the 
remembrance  of  his  sufferings  and  victories  in  working 
out  their  salvation. 

Ver.  5. — Thy  two  breasts  are  like  two  young  roes  that  are   twins, 
which  feed  among  the  lilies. 

All  the  monuments  and  pictures  of  ancient  Egypt 
show  us  that  the  ancient  oriental  ladies  dressed  so  as  to 
leave  the  busts  fully  open  to  view,  and  of  course  there 
could  then  be  no  impropriety  in  alluding  to,  or  describing 
that  part  of  the  person.  It  may  be  added,  that  this  is 
the  custom  of  modern  oriental,*  as  well  as  of  ancient 
oriental  dress.  Lilies  abounded  in  their  pasture-grounds ; 
and  the  young  twin  roes,  with  eyes  uncommonly  black 
and  large,  creatures  so  exquisitely  beautiful,  that  their 
name,  as  here  used,  signifies  loveliness  in  general,  would 
present  a  scene  of  the  greatest  pastoral  beauty,  while 
feeding  in  meadows  overspread  with  those  delightful 
flowers.  In  Proverbs  there  is  a  like  allusion,  "  Rejoice 
with  the  wife  of  thy  youth.  Let  her  be  as  the  loving 
hind  and  pleasant  roe  ;  let  her  breasts  satisfy  thee  at  all 
times,  and  be  thou  ravished  always  with  her  love."  Chap, 
v.  19. 

Now,  in  the  comparisons  of  the  foregoing  verses,  the 
thing  to  be  illustrated  is  the  general  beauty  of  the  pious 
soul  in  the  eyes  of  Jesus.       The  point  around  which  they 

*  "  The  virgins  wore  their  hair  floating  in  exuberant  curls  over 
their  shoulders ;  their  dress  is  indescribable  by  male  lips ;  all  I  can 
say  of  it  is,  that  it  is  very  graceful  and  pretty,  and  lavishly  open  at 
the  bosom." — Warburton. 

Theocritus  puts  the  following  into  the  mouth  of  Grecian  virgins, 
on  a  nuptial  occasion: 

"While  we,  descending  to  the  city  gate, 
Arrayed  in  decent  robes  that  sweep  the  ground, 
With  naked  bosoms,  and  with  hair  unbound." — Idyl.  xv.  184. 


CHAPTER    IV.  5.  309 

are  all  clustered  is  stated  in  ver.  1,  "Thou  art  fair;"  this 
is  repeated  in  ver.  7,  "Thou  art  all  fair."      This  is  the 
golden  thread  which  runs  through  this  part  of  the  alle- 
gory, and  unites  these  poetical  allusions  in  one  string  of 
unearthly  pearls.     Losing  sight  of  this,  most  commen- 
tators  have   marred   the   passage    by   separating   these 
emblems  from  one  another,  and  appropriating  them  to 
other  uses  than  the   one  intended  by  the  Holy  Spirit. 
What  would  be  thought  of  a  person  who,  under  the  plea 
of  heightening  the  effect  of  a  beautiful  picture  by  a  great 
artist,  could  cut  out  the  several  figures,  the  trees,  the 
waters,  the  tinted  clouds,  and  exhibit  them  apart  in  every 
imaginable  variety  of  light  and  position?     This  would 
show   something   more    than   want    of   judgment.       No 
argument  would  be  necessary  for  making  us  feel  such  was 
never  the  mind   of  the  artist.     The  common  method  of 
expounding  this  and  the  other  kindred  passages  in  the 
Song,  seems  no  less  unreasonable.     The  Apollo  Belvidere 
can  be  appreciated,  not  by  breaking  off  and  examining 
severally  an  arm,  a  leg,  or  any  other  part  detached,  but 
by  studying  the  whole,  uninjured  and  untouched.     These 
exquisite  portraitures  by  the  Holy  Spirit  must  be  viewed 
in  the  same  way,  as  they  are  set  constituting  a  group,  a 
whole ;    and  the  various  ideas  of  beauty  radiating  from 
them,  must  be  gathered  into  a  focus  on  the  mind.      How 
beautiful  the  scenes,  how  rich  the  pleasure,  in  contem- 
plating  the   flock    of  silken-haired   goats  on   beautiful, 
verdant    Gilead;    the   even-sized,    purely   white,    in    all 
points  perfect,  flock  of  sheep  coming  up  amid  the  beauties 
of  early  spring,  from  groves  beside  the  pure  waters  ;  the 
deep,  rich  crimson  of  the  scarlet  thread ;    the  vermilion 
blush  of  the  slice  of  pomegranate ;  the  tower  of  David,  of 
white  marble,  hung  round  with  costly  shields,  the  me- 
mentos of  noble  achievements,  rising  in  delicate  ma'estv 
27  "     J 


310  COMMENTARY. 

on  mount  Zion ;  the  twin  gazelles  feeding  among  the 
fresh-blown  lilies ; — what  a  strong  impression  of  beauty  is 
made  on  the  mind  by  viewing  any  one  of  those  scenes  at 
a  time;  how  overpowering  the  sense  of  the  beautiful, 
could  the  heart  receive  at  the  same  time  all  the  delightful 
impressions  from  these  different  sources,  combined  in  one 
luxurious,  glorious  flood.  Yet  even  that,  however  over- 
whelming and  perhaps  impossible  for  us,  could  give  but  a 
faint  representation  of  the  beauty  seen  by  Jesus  in  the 
humblest  of  his  saints,  and  the  pleasure  had  by  him  in 
dwelling  on  their  beauties  of  holiness.  We  are  justified 
in  saying,  that  the  perfection  of  the  nature  of  the 
redeemed  will  be  the  crowning  beauty  of  all  the  works  of 
God,  the  full-blown  flower  of  which  universal  creation 
may  be  called  the  trunk  and  stem.  Surely  the  glorified 
humanity  of  the  Son  of  God,  the  nature  which  is  taken 
into  union  with  the  Godhead,  must  surpass  every  other 
manifestation  of  creative  power.  That  nature,  when  fully 
glorified,  will  differ  infinitely  more  from  the  same  nature 
seen  in  its  germ  in  the  babe  of  Bethlehem,  than  the 
beauteous  flower  differs  from  the  humble  seed.  It  is 
reasonable,  it  is  right,  that  Jesus  should  thus  honour  the 
nature  taken  into  oneness  with  his  divinity,  by  making 
it  the  highest  possible  development  of  created  beauty, 
splendour,  and  glory.  But  to  this  glorified  nature  of  the 
man  Christ  Jesus,  the  nature  of  his  redeemed  people  shall 
be  made  like.  "Who  shall  change  our  vile  body  that  it 
may  be  fashioned  like  unto  his  glorious  body,"  Phil.  iii. 
21;  "When  he  shall  appear,  we  shall  be  like  him," 
1  John  iii.  2.  And  with  him  there  is  no  succession,  all  is 
present,  so  that  he  now  sees  in  his  saints  all  the  glory 
wThich  shall  ever  invest  them,  and  which  we  may  be  years 
or  ages  in  beholding ;  and  thus  contemplating  it,  he 
would  give  us  an  idea  of  his  pleasure  therein  by  such 


CHAPTER   IV.  C.  3U 

language  as  in  the  text,  by  referring  us  to  our  delight  in 
gazing  on  whatever  is  most  beautiful  in  the  present 
world.  The  rich,  the  great,  the  noble  of  earth,  look 
on  the  humble  believer,  only  as  Dives  looked  on  Lazarus, 
to  pity  or  despise ;  as  the  Jews  looked  on  him  who  was  in 
their  eyes  as  a  root  out  of  a  dry  ground,  with  no  form, 
nor  comeliness,  nor  beauty,  Isa,  liii.  2 ;  yet  as  certainly 
as  the  human  nature  of  Jesus  has  been  glorified  and 
exalted  far  above  all  principality,  and  power,  and  might, 
and  dominion,  and  every  name  that  is  named,  not  only  in 
this  world,  but  also  in  that  which  is  to  come,  Eph.  i.  21, 
so  certainly  shall  these  despised  ones  of  Jesus  be  glorified 
with  him,  and  be  with  him  where  he  is,  that  they  may 
behold  his  glory.  John  xvii.  24.  Why  should  we  heed 
the  censure  or  praise  of  the  world,  when  we  are  thus 
esteemed  by  the  King  of  kings  ? 

Ver.  6.— Until  tbe  day  break,  and  the  shadows  flee  away,  I  will  get  me 
to  the  mountain  of  myrrh,  and  to  the  hill  of  frankincense. 

While    in    this  world   preparing  for  the   day  of   our 
espousals,  we  are  not  cut  off  from  communication  with 
Jesus.  ^  He  who  views  us  with  the  delight  set  forth  in  the 
foregoing  verses,   has  appointed  a  place  where  he  may 
always  be  found  by  us  at  present.     That  place  is  desig- 
nated  in  this  verse.     For    an    explanation  of  the   first 
clause,  see  chap.  ii.  17.     When  passing  over  Lebanon 
and  by  Damascus,  Pompcy  the   Great  is  said  to  have 
passed  through  sweet  smelling  groves  and  woods  of  frank- 
incense   and  balsam.      "The    approach   to    Lebanon   is 
adorned  with  olive-plantations,  vineyards,  and  luxuriant 
fields;  and  its  lower  regions,  besides  the  olive  and  the 
vine,  are  beautified  with  the  myrtle,  the  styrax,  and  other 
odoriferous  shrubs;  and  the  perfume  which  exhales  from 
these  plants  is  increased  by  the  fragrance  of  the  cedars 


312  COMMENTARY. 

which  crown  its  summits,  or  garnish  its  declivities.  The 
great  rupture  which  runs  a  long  way  up  into  the  moun- 
tain, and  is  on  both  sides  exceedingly  steep  and  high,  is 
clothed  from  the  top  to  the  bottom  with  fragrant  ever- 
greens, and  everywhere  refreshed  with  streams  descend- 
ing from  the  rocks  in  beautiful  cascades.  The  cedar- 
apples  growing  on  the  famous  cedars  must  be  classed 
with  the  scented  fruits  of  the  oriental  regions ;  and  have 
perhaps  contributed  greatly  to  the  fragrance  for  which 
the  sacred  writers  so  frequently  celebrate  the  mountains 
of  Lebanon."* 

The  mountain  of  frankincense  is  the  place  where  Jesus 
has  established  the  mercy-seat.  Zion,  where  our  Lord 
dwelt  amid  the  Shcchinah,  was  a  mountain  of  incense 
gushing  from  the  censer  and  the  golden  altar;  but  the 
place  where  Jesus  now  dwells  by  his  Spirit  and  meets 
with  his  saints,  he  would  represent  as  fragrant  with  richer 
dews,  so  rich  that  here  the  odours  come  not  from  one 
altar  or  censer,  but  from  groves  crowded  with  trees  of 
incense,  every  one  of  which  is  an  altar,  and  with  flowers 
every  one  of  which  is  a  censer,  pouring  upon  the  dewy 
air  unearthly  fragrance.  Here,  too,  the  point  of  the  com- 
parison is  in  the  pleasing  effect  produced  on  the  soul:  the 
person  who  might  go  up  into  a  hill  of  myrrh  and  frankin- 
cense at  dewy  eve,  could  not  have  emotions  so  pleasant 
as  those  arising  in  the  heart  drawing  near  unto  the  pre- 
sence of  Jesus  and  the  sacred  atmosphere  spread  by  the 
Holy  Spirit  around  the  throne  of  grace.  Fragrant  odours 
are  a  favourite  emblem  in  the  Scriptures  for  expressing 
the  gracious  influences  of  the  Spirit. 

How  delightful  arc  the  spiritual  odours  diffused  around 
the  heart  at  the  mercy-seat,  (.-ailed  a  mountain,  because 
apart  from  the  busy  scenes  of  the  world;  because  the 
*  Taxtoii's  Illustrations. 


CHAPTER    IV.    G.  313 

appointed  place  of  God's  meeting  with  his  ancient  people 
was  on  mount  Moriah;  and  because,  when  Jesus  wished 
to  pray,  he  went  apart  into  a  mountain,  Matt.  xiv.  23; 
Luke  ix.  2.  As  we  come  to  the  mercy- seat  with  our  spi- 
ritual apprehensions  enlivened  by  grace,  we  feel  ourselves 
entering  an  atmosphere  different  from  that  of  the  world, 
and  breathing  an  air  so  pure,  so  rich,  so  calm,  that  it 
must  be  a  foretaste  of  heaven.  At  times  of  special  mani- 
festations of  the  Holy  Spirit,  the  believer  may  sometimes 
feel  as  though  in  an  atmosphere  of  calmness,  purity, 
peace,  and  softened  delight,  around  the  soul,  different 
from  anything  of  this  world — something  which  is  to  the 
heart  what  the  air  of  heaven  must  be  to  the  spiritual  body, 
than  which  the  air  of  the  Holy  City  could  hardly  be  more 
pure,  refreshing,  and  pleasant.  This  is  the  Holy  Spirit 
diffusing  around  us  more  and  more  of  the  amosphere 
which  the  soul  will  breathe  in  heaven ;  and  at  the  same 
time  making  us  feel  how  appropriately  the  place  where 
such  blessedness  is  enjoyed,  is  called  the  mountain  of 
myrrh  and  hill  of  frankincense. 

"  In  the  centre  of  a  world  whose  soil 
Is  rank  with  all  unkindness,  compassed  round 
With  such  memorials,  I  have  sometimes  felt 
It  was  no  momentary  happiness 
To  have  one  Enclosure  where  the  voice  that  speaks 
In  envy  or  detraction  is  not  heard  ; 
Which  malice  may  not  enter;  where  the  traces 
Of  evil  inclinations  are  unknown; 
Where  love  and  pity  tenderly  unite 
With  resignation  ;  and  no  jarring  tone 
Intrudes,  the  peaceful  concert  to  disturb 
Of  amity  and  gratitude." 

To  this  place  will  Jesus  get  till  the  day  break  and  the 
shadows  flee  away;  till  we  pass  into  the  final  state  of 
glory  where  all  these  former  things  are  done  away,  and 

27* 


314  COMMENTARY. 

there  shall  be  no  night  there.  The  rncrcy-seat  is  the 
appointed  place  of  meeting  with  him  till  that  time.  Not 
only  will  he  come  to  that  place  occasionally  in  answer 
to  prayer,  as  in  chap.  ii.  17 ;  he  may  always  be  found 
there.  Whenever  we  wish  to  meet  with  Jesus,  we  have 
only  to  betake  ourselves  to  the  place  of  prayer.  After 
the  day  breaks,  he  will  be  found  by  us  in  the  heavenly 
Jerusalem,  where  we  shall  no  longer  enjoy  his  society 
dimly,  as  in  a  grove  of  frankincense,  amid  the  shadows 
of  night,  but  clearly,  perfectly,  knowing  even  as  we  are 
known.  1  Cor.  xiii.  10. 

Ver.  7. — Thou  art  all  fair,  my  love ;  there  is  no  spot  in  thee. 

This  verse  is  the  first  of  eight  reasons  he  gives  for 
encouraging  us  to  meet  him  on  the  hill  of  frankincense, 
at  the  throne  of  grace.  See  chap.  i.  15,  16.  There,  he 
speaks  of  the  saint  as  being  fair  in  his  eyes;  here,  as 
being  all  fair,  "without  spot,  or  wrinkle,  or  any  such 
thing."  Eph.  v.  27.  How  fair  were  Moses  and  Elijah 
when  on  the  mount  they  appeared  with  Jesus  in  glory, 
being  made  like  him ;  and  his  face  did  shine  as  the  sun, 
and  his  raiment  was  white  as  the  light.  Luke  ix.  29. 
Now,  with  Jesus  there  is  no  such  thing  as  time;  he 
inhabiteth  eternity;  with  him  there  is  no  succession,  all 
is  present ;  and  we  are  in  his  eyes  attired  with  his  glo- 
rious righteousness  and  luminous  with  the  splendours  of 
his  Spirit;  we  are  viewed  by  him  precisely  as  we  arc 
when  our  sanctification  is  finished. 

How  kind,  therefore,  are  these  words,  and  how  fitted 
for  encouraging  us  to  frequent  the  throne  of  grace. 
They  express  what  is  precisely  the  first  encouragement 
necessary  for  us  in  coining  to  him  in  prayer.  The  more 
fervent  our  love,  and  the  stronger  our  apprehension  of 
his  glory,  the  deeper  is  the  sense  of  our  vilencss,  unwor- 


CHAPTER  IV.  8.  315 

thiness,  and  guilt,  often  so  strong  as  to  make  us  hesitate, 
under  the  impression  that  he  cannot  receive  such  sinners 
as  ourselves.  But  he  cheers  us  to  come,  assuring  us 
that  he  has  blotted  out  all  our  iniquities;  that  his  blood 
cleanseth  from  all  sin ;  that  he  will  purge  us  with  hyssop, 
and  we  shall  be  clean;  he  will  wash  us  and  make  us 
whiter  than  snow.  Ps.  li.  7. 

Ver.  8. — Come  with  me  from  Lebanon,  my  spouse,  with  me  from  Leb- 
anon :  look  from  the  top  of  Amana,  from  the  top  of  Shenir  and 
Hermon,  from  the  lions'  dens,  from  the  mountains  of  the  leopards. 

Lebanon  is  well  known  as  the  noble  range  on  the  north 
of  the  land  of  promise,  "that  goodly  mountain"  which 
Moses  so  desired  to  visit.  Amana  was  probably  the 
southern  part  of  Anti-Libanus,  and  was  so  named,  per- 
haps, from  the  river  which  had  its  sources  at  its  foot, 
called  in  2  Kings  v.  12,  Abana,  but  in  the  margin, 
Amana.  Shenir  and  Hermon  were  names  for  the  same 
mountain;  Hermon  perhaps  the  name  for  the  whole 
mountain ;  and  Sirion  the  name  for  the  part  of  it  belong- 
ing to  the  Sidonians;  Shenir  for  that  belonging  to  the 
Amorites.  All  these  lay  in  the  same  region  in  the 
northern  borders  of  Palestine,  and  while  abounding  in 
the  grandest  and  most  attractive  mountain  scenery,  were 
infested  with  leopards  and  lions,  no  less  than  with  rob- 
bers, so  that  they  might  truly  be  called  "  the  mountains 
of  prey."  Ps.  lxxvi.  4.  The  view  from  these  summits 
was  extensive  and  unsurpassed.* 

*  "The  lofty  summits  of  Lebanon  were  the  chosen  haunts  of  various 
beasts  of  prey,  the  print  of  whose  feet  Maundrell  and  his  party  ob- 
served in  the  snow.  But  they  are  not  confined  to  these  situations ;  a 
recent  traveller  continued  descending  several  hours,  through  varied 
scenery,  presenting  at  every  turn  some  new  feature,  distinguished 
either  by  its  picturesque  beauty  or  awful  sublimity.  On  arriving  at 
one  of  the  lower  swells,  which  form  the  base  of  the  mountain,  he  and 


31G  COMMENTARY. 

Now  these  mountains,  thus  beautiful  but  dangerous, 
are  put  in  contrast  with  the  mountain  of  myrrh  and  hill 
of  frankincense.  The  beloved  would  have  his  spouse 
leave  the  former,  and  seek  his  society  in  the  retreats  of 
the  latter.  The  verse  does  then  give  a  second  reason  for 
dwelling  with  Jesus  at  the  mercy-seat.  Those  mountains 
are  like  the  world,  with  its  high  places  and  pleasures, 
attractive  but  dangerous,  beautiful  to  the  eye,  but  filled 
with  lurking  places  of  the  most  stealthy  and  deadly  foes. 
"The  mountain  of  the  Lord's  house,"  Isa.  ii.  2,  Moriah, 
was  more  glorious  and  excellent,  or,  as  it  may  better  be 
read,  brighter,  more  glorious,  than  the  mountains  of  prey, 
Lebanon,  Amana,  Hermon,  and  Shenir;  because,  how- 
ever rich  the  natural  scenery  of  these  latter,  they  were 
infested  with  beasts  of  prey,  while  the  former  was  the 
place  where  Jehovah  had  in  Salem  his  tabernacle,  and 
his  dwelling-place  in  Zion;  where  was  the  word  of  life, 
the  emblems  of  heaven,  the  divine  oracle,  the  cloud  of 
glory  overshadowing  the  mercy-seat. 

The  world  is  attractive  and  beautiful,  but  dangerous 
and  deadly.  Amid  its  specious  scenes  are  lurking 
enemies,  like  the  lion,  powerful,  1  Pet.  v.  8,  and  like  the 
leopard,  stealthy,  Eph.  vi.  11.  In  circumstances  of  the 
greatest  prosperity,  our  adversary,  the  devil,  with  his 
agents,  wicked  men,  "lieth  in  wait,  secretly,  as  a  lion  in 
his  den,  that  they  may  privily  shoot  at  the  upright  in 
heart."  From  all  these  dangers  and  snares,  the  throne 
of  grace  is  a  refuge.     This  is  established,  not  among  the 

his  party  broke  rather  abruptly  into  a  deep  and  thick  forest.  As  they 
traversed  the  bocage,  the  bowlings  of  wild  animals  were  distinctly 
heard  from  the  recesses." — Paxton. 

"  We  lodged  this  night  on  the  very  top  of  Libanus.  We  saw  in  the 
snow,  prints  of  the  feet  of  several  wild  beasts,  which  are  the  sole  pro- 
prietors of  these  parts  of  the  mountains." — Maundrell,  140. 


CHAPTER  IV.  9.  317 

mountains  of  prey,  but  on  the  hill  of  frankincense,  on 
Zion,  where  is  Jehovah's  dwelling-place  amid  the  innu- 
merable company  of  angels:  "No  lion  shall  be  there,  nor 
any  ravenous  beast  shall  go  up  thereon ;  it  shall  not  be 
found  there;  but  the  redeemed  shall  walk  there."  Isa. 
xxxv.  9.  There,  we  do  indeed  dwell  in  the  secret  place 
of  the  Most  High,  and  abide  under  the  shadow  of  the 
Almighty.  There  is  no  place  of  safety  on  earth,  save  in 
that  sacred  refuge,  under  that  heavenly  shade.  And 
while  those  who  are  enjoying  the  world  are  continually 
in  greater  danger  than  those  wandering  among  dens  of 
ravenous  beasts ;  they  who  are  in  the  company  of  Jesus 
have  not  only  a  perfect  security  against  every  possible 
evil,  but  are  breathing  an  air  richer  than  frankincense, 
and  enjoying  confidential  friendship  with  the  King  of 
kings.  Well  may  we,  therefore,  say  with  the  Psalmist, 
"Because  the  Lord  hath  chosen  Zion,  because  he  hath 
desired  it  for  his  habitation ;  this  is  my  rest  for  ever,  here 
will  I  dwell,  for  I  have  desired  it."  Ps.  cxxxii.  13. 

Ver.  9. — Thou  hast  ravished  my  heart,  my  sister,  my  spouse;  thou 
hast  ravished  my  heart  with  one  of  thine  eyes,  with  one  chain  of  thy 
neck. 

After  all  the  attempts  to  alter  the  shade  of  meaning 
by  another  translation  and  emendation  of  the  text,  the 
common  version  seems  the  best.  The  idea  is,  that  even  a 
partial  glimpse  of  the  beauties  and  ornaments  of  the 
bride,  had  so  filled  the  heart  of  the  beloved  with  intense 
affection,  as  to  unheart,  unman  him;  and  the  ardour  of 
love  thus  felt,  he  gives  as  another  reason  for  her  coming 
away  to  meet  him  at  the  appointed  place,  on  the  moun- 
tain of  myrrh.  He  calls  her  "my  sister,  my  spouse,"  or, 
as  it  might  be,  "my  sister-spouse."  The  word  sister  is 
applied  to  the  wife  in  Tobit  vii.  4,  16.  Yet,  keeping  in 
mind  this  book  is  an  allegory,  as  stated  in  the  Introduc- 


318  COMMENTARY. 

tion,  we  imagine  the  appellation  of  "sister"  is  here  used 
for  expressing  more  perfectly  than  "spouse"  alone  would 
do,  the  relation  of  Jesus  and  his  people.  Language  can 
at  best  give  us  only  a  very  imperfect  expression  of  spirit- 
ual and  heavenly  things.  Hence  the  necessity  for  multi- 
plying types,  illustrations,  and  epithets,  in  the  Scriptures. 
So,  while  the  relation  between  Jesus  and  the  redeemed 
soul  may  in  many  respects  be  represented  by  that  existing 
between  husband  and  bride,  it  is  in  some  essential  points 
different ;  and  that  difference  may  be  marked  by  the  rela- 
tion of  brother  and  sister,  for  separating  therefrom  all 
unhallowed  and  carnal  ideas.  The  union  between  Christ 
and  his  people  is  one  combining  the  purest  and  noblest 
characteristics  of  both  the  unions  just  mentioned,  sepa- 
rated from  everything  earthly  and  sensual,  having  the 
ardour  of  affection  and  the  oneness  of  the  marriage  rela- 
tion, with  the  purity  and  sacredness  of  a  brother's  and 
sister's  love.  This  j^  a  distinction  of  very  great  impor- 
tance for  understanding  rightly  the  Song.  Hence  the 
Holy  Spirit  is  so  careful  to  repeat  the  appellation  "my 
sister,"  as  well  as  spouse.  See  chaps,  iv.  12;  v.  1,  2. 
This  repetition  has  not  been  made  without  design  by  that 
pen  of  inspiration  which  never  uses  a  superfluous  word ; 
and  the  many  pitiable  interpretations  put  by  excellent 
men  on  some  passages,  show  the  necessity  there  was  for 
closing  the  door  against  those  unfortunate  misapprehen- 
sions Avhich  this  single  word  "sister"  thus  introduced  and 
thus  repeated  was  intended  to  prevent.  The  delicacy  and 
emphasis  with  which  this  is  here  done  by  the  Holy  Spirit, 
is  worthy  of  all  admiration. 

Like  the  Queen  of  Shcba,  of  whom  it  is  recorded  that 
on  seeing  the  glory  of  Solomon  "  there  was  no  more  spirit 
in  her,"  1  Kings  x.  5,  the  beloved  says  his  heart  was  car- 
ried away  with  one  of  her  eyes,  with  one  chain  of  her 


CIIAPTER  IV.  9.  319 

neck — a  most  delicate  and  forcible  way  of  expressing  the 
very  great  intensity  of  bis  affection.  It  is  not  intimated 
that  he  was  not  acquainted  with  the  full  effect  of  all  her 
charms ;  he  seems  to  use  this  language  as  the  best  mode 
of  setting  forth  the  delight  had  in  her  beauty.  The 
heart  was  ravished  by  merely  a  partial  view  of  her  loveli- 
ness ;  what  shall  then  be  said  of  the  effect  produced  by 
the  full  disclosure  of  her  beauty !  Oriental  poets  often 
use  the  same  language:  "I  meditate  on  the  ravishing 
glances  darted  from  her  eye."  And  again,  "Bring 
speedily  to  my  presence  her  who  has  stolen  the  heart  of 
Mejnun  with  a  glance."*  Theocritus  speaks  of  "A  most 
bitter  wound  inflicted  on  the  breast  by  the  dart  of  power- 
ful Venus."  And  speaking  of  a  beauty,  Horace  men- 
tions the  graceful  turn  of  her  neck.  Wilkinson  says 
of  the  Egyptians,  "Handsome  and  richly  ornamented 
necklaces  were  a  principal  part  of  the  dress  both  of  men 
and  women.  They  consisted  of  gold,  or  of  beads  of  vari- 
ous qualities  and  shapes,  disposed  according  to  fancy, 
generally  with  a  large  drop  or  figure  in  the  centre.  Some 
wore  simple  gold  chains,  in  imitation  of  string,  to  which 
a  stone  scarabteus,  set  in  the  same  precious  metal,  was 
appended.  A  set  of  small  cups,  or  covered  saucers,  of 
bronze  gilt,  hanging  from  a  chain  of  the  same  materials, 
were  sometimes  worn  by  women;  a  necklace  of  which  has 
been  found  belonging  to  a  Theban  lady,  offering  a  striking 
contrast  in  their  simplicity  to  the  gold  leaves  inlaid  with 
lapis  lazuli,  red  and  green  stones,  of  another  she  wore; 
which  served,  with  many  more  in  her  possession,  to  excite 
the  admiration  of  her  friends,  "f     Withdrawing  from  the 

*  A  Persian  poem  quoted  by  Sir  William  Jones. 

f  Ancient  Egyptians,  vol.  ii.  p.  375.  In  the  Hecuba  of  Euripides, 
the  chorus  speak  of  the  daughter  of  Priam,  slain  at  the  tomb  of  Achil- 
les, dyed  in  blood  gushing  in  a  dark  stream  from  her  neck  adorned  with 


320  COMMENTARY. 

spouse  for  the  mountain  of  myrrh,  the  beloved  has  a 
glimpse  of  her  beautiful  necklace  and  melting  eye,  as  bid- 
ding him  adieu;  and  then  in  this  verse  assures  her  she 
■would  not  fail  to  meet  him  on  the  hill  of  frankincense, 
did  she  know  the  ardour  and  intensity  of  his  love.  After 
the  farewell  spoken,  while  casting  a  longing,  lingering 
look  behind,  he  found  a  single  glance  of  her  eye  and  view 
of  the  golden  chain  of  her  neck  causing  his  affection  to 
burst  forth  afresh,  in  a  vehement  flame;  from  this  she 
might  judge  with  what  delight  he  would  receive  her  in 
the  balmy  retreats  of  their  appointed  place  of  meeting. 
AndJ'rom  this  we  may  understand  with  what  a  heart- 
warm  welcome  Jesus  will  gather  us  to  his  bosom,  when  we 
withdraw  to  meet  him  at  the  throne  of  grace.  In  coming 
to  the  mercy-seat  we  are  apt  to  draw  near  rather  with  a 
feeling  that  our  Lord  permits  it,  than  with  the  impression 
he  is  deeply  anxious  to  receive  us,  and  meets  us  with 
delight.  Through  lingering  unbelief,  the  sense  of  unwor- 
thiness  makes  us  think  he  can  hardly  rejoice  to  meet  us. 
But,  "Thou  meetest  him  that  rejoiceth  and  worketh  right- 
eousness, those  that  remember  thee  in  thy  ways."  Isa. 
lxiv.  5.  Our  besetting  sin,  the  desire  for  merit,  makes 
us  hesitate.  Jesus  will  love  us  no  better  in  heaven  than 
he  loves  us  now.  Merit  in  us,  personal  excellence,  has 
nothing  to  do  with  his  love.  This  will  be  no  stronger 
towards  us  when  invested  with  the  spiritual  body  in  glory, 

gold.     And   Homer  mentions  Amphimachus  coming,  like  a  girl,  to  tho 
war,  arrayed  in  gold.     And  in  the  Homeric  Hymns  we  have  the  same 

idea, — 

"When  he  the  goddess  viewed  without  disguise, 

Her  shining  neck  beheld,  and  radiant  eyes, — 
Awed  and  abashed,  he  turned  liis  head  .".side, 
Attempting  with  his  robe  his  face  to  hide, 
Confused  with  wonder  and  with  fear  oppressed." 

Hymn  to  Venus,  182. 
Sec  also  notes  on  chap.  vii.  2. 


CHAPTER  IV.   10.  3ll 

than  it  is  at  present,  amid  our  infirmities  and  imperfect 
sanctification.     The  spring  and  strength  of  his  affection 
is  entirely  apart  from  us,  and  independent  of  anything 
like   goodness   in  ourselves.     His  love   cannot  know  in- 
crease nor  diminution.     lie  cannot  welcome  us  with  any 
stronger  affection  to  heaven,  than  that  with  which  he  now 
welcomes  us  to  the  throne  of  grace.     The  words  of  this 
verse  arc  but  another  mode  of  expressing  the  greatness 
of  the   love  of  Christ,  and  his  readiness  to  receive  us,  as 
a  motive  for  our  coming  with  "boldness  to  the  throne  of 
grace,  that  we  may  obtain  mercy  and  find  grace  to  help 
in  time  of  need."   Heb.  iv.  16.     That  love  is  represented 
as  passing  knowledge.  Eph.  iii.  19.     If  it  passeth  know- 
ledge, it  must  pass  expression;  and  therefore  such  lan- 
guage as  this  must  be  viewed  as  an  effort  for  conveying, 
though  vet  in  a  very  dim  way,  all  that  can  now  be  known 
of  this  glorious  and  incomprehensible  truth.     The  person 
whose   heart  has  been  completely  carried  away  with  the 
loveliness  of  a  loved  one,  cannot  be  so  delighted  to  wel- 
come her,  as  Jesus  is  to  welcome  us  to  his  bosom   in 
prayer.     He  would  therefore  have  us  to  leave  the  attrac- 
tions of  this  dangerous  and  ensnaring  world,  for  enjoying 
his  society  at  the  mercy-seat;  and  to  come  not  with  the 
hesitancy  of  Esther,  but  with  the  feeling  that  he  loves  us 
thus  intensely. 

Vbr.  10. — How  fair  is  thy  love,  my  sister,  my  spouse!  bow  much  bel- 
ter is  thy  love  than  wine!  and  the  smell  of  thine  ointments  th:tn  all 
spices! 

The  words  give  a  fourth  reason  for  encouraging  us  to 
come  to  Jesus  in  prayer — the  beauty  and  delightfulness 
to  him  of  the  graces  of  piety  in  the  believer's  heart. 
Among  these  excellences,  the  first  mentioned  is  love. 
The  reason  of  this  may  be  readily  understood  from  1  Cor. 
xiii.  Moral  beauty  is  more  glorious  and  admirable  than 
28 


822  COilMENTA  R  Y. 

material  beauty.  The  former  is  the  life,  the  perfection 
of  the  latter.  Of  moral  excellence,  love  is  the  crown. 
Love  is  the  glory  of  the  character  of  God,  the  sum  of  his 
perfections.  Love  in  the  believing  soul  is  the  image  of 
the  love  of  God,  new-forming  there  by  the  Holy  Spirit. 
Well  might  Jesus  therefore  say,  that  to  him  this  love  is 
beautiful.  This  is  the  beauty  of  all  other  beauties,  the 
reflection  of  his  own  divine  image.  The  gem  is  none  the 
less  beautiful,  none  the  less  valuable,  though  not  set, 
though  in  the  mine;  and  this  love  may  be  still  in  its 
incipient  state  in  the  heart,  imbedded  amid  the  corruption 
of  our  many  infirmities,  not  yet  set  in  the  spiritual  body, 
and  nevertheless  be  beautiful  in  the  eyes  of  Jesus.  This 
love  will  not  be  more  beautiful  hereafter,  even  in  heaven, 
than  it  is  now.  It  may  there  shine  with  greater  bril- 
liancy, not  with  greater  attractiveness.  Overwhelmed 
with  the  sense  of  unworthiness,  we  feel  that  in  us,  that  is, 
in  our  flesh,  dwelleth  no  good  thing,  Rom.  vii.  18;  and 
can  only  say  that  amid  these  corruptions,  we  see  nothing 
of  a  redeeming  character  but  love  to  Christ,  while  even 
this  is  frail  and  inconstant,  borne  down  too  often  by  pre- 
dominating infirmities.  "Lord,  thou  knowest  all  things: 
thou  knowest  that  I  love  thee."  But  on  this  love,  even 
thus  in  its  incipient  state,  Jesus  looks  with  delight.  This 
makes  our  society  pleasant  to  him.  Even  where  persons 
have  no  bodily  beauty,  loveliness  of  heart  and  manners 
will  make  us  forget  even  their  ugliness,  and  cause  us  to 
take  more  pleasure  in  their  company,  than  we  could  do, 
if  they  had  beauty  without  loveliness.  Looking  not  on 
the  outward  appearance,  but  on  the  heart,  our  Lord  wel- 
comes to  his  presence  and  companionship  all  who  possess 
this  love.  lie  says,  "How  much  better  is  tins  love  than 
wine!"  that  is,  'None  can  tell  how  much  more  delightful 
to  me  than  the  most  exquisite  enjoyments   of  sense,  is 


CHAPTER    IV.   11.  323 

this  love  shed  abroad  in  thy  heart  by  the  Holy  Spirit.' 
See  chap.  i.  2.  Not  only  is  our  love  thus  agreeable  to 
him :  equally  so  are  all  those  graces  which  are  the  fruit 
of  the  Spirit.  Gal.  v.  22 ;  Eph.  v.  9.  How  much  better 
"the  smell  of  thine  ointments  than  all  spices  !"  See  chap. 
i.  3.  It  is  indeed  hard  for  us,  oppressed  as  the  pious 
heart  ever  is  with  the  sense  of  deep,  deep  unworthiness, 
to  realize  that  Jesus'  will  receive  us  with  open  arms  in 
prayer.  But  how  can  we  hesitate  when  he  encourages  us 
by  such  representations  as  that  contained  in  this  verse? 
The  impression  produced  on  him  by  these  graces  of  holi- 
ness, is  more  grateful  than  to  us  is  the  combined  fra- 
grance of  all  spices. 

Ver.  11. — Thy  lips,  0  my  spouse,  drop  as  the  honey-comb:  honey  and 
milk  are  under  thy  tongue. 

Here  he  would  encourage  us  in  communion  with  him 
by  assuring  us  how  pleasant  to  his  heart  is  our  language 
of  prayer  and  praise.  This  comparison  of  agreeable 
speech  to  honey  is  very  common  in  ancient  profane 
authors,  as  well  as  in  the  Scriptures.  "Pleasant  words 
are  as  an  honey-comb,  sweet  to  the  soul  and  health  to  the 
bones."  Prov.  xvi.  24;  v.  3.  "How  sweet  are  thy  words 
unto  my  taste!  yea,  sweeter  than  honey  to  my  mouth." 
Ps.  cxix.  103.  "More  to  be  desired  are  they  than  gold, 
yea,  than  much  fine  gold:  sweeter  also  than  honey  and 
the  honey- comb."  Ps.  xix.  10.  Hence  Xenophon  was 
called  the  Attic  bee ;  and  in  consequence  of  the  beauty 
of  the  writings  of  Plato,  a  swarm  of  bees  was  fabled  to 
have  settled  on  his  lips  when  an  infant.  Speaking  of  his 
ode,  Pindar  says,  towards  its  conclusion, 
Amid  the  .Eolian  blasts  of  flutes, 
This  honey  mixed  with  milk  I  send. 

Thus  Homer  says  of  Nestor, 

Words  sweeter  from  his  tongue  than  honey  flowed. 


324  COMMENTA  R  Y. 

An  oriental  poet  mentions, 

"  Those  ruby  lips  whence  honied  sweets  distil." 

And  again,  "0  grant  me  a  draught  of  honey  from  the 
lotos  of  thy  mouth." 

Thus  Milton's  description  of  Belial: 

"  His  tongue 
Dropped  manna,  and  couid  make  the  worse  appear 
The  better  reason." 

While  the  poison  of  asps  is  under  the  lips  of  the  ungodly, 
Horn.  iii.  13,  honey  and  milk  are  under  the  tongue  of  the 
spouse.     So  Theocritus, 

"More  sweet  her  lips  than  milk  in  luscious  rills, 
Lips,  whence  pure  honey,  as  she  speaks,  distils." 

Nothing  could  express  to  the  ancients  more  strongly 
than  such  comparisons,  the  idea  of  speech,  sweet,  pleas- 
ant, and  captivating.  The  Holy  Spirit  would  therefore 
assure  us  by  this  verse,  that  to  Jesus  no  language,  not 
even  the  highest  praise  of  unfallen  angels,  is  more 
delightful  than  the  words  of  repentance,  faith,  prayer, 
and  praise,  offered  at  the  mercy-seat  by  the  contrite 
heart.  Our  Lord  himself  is  included  when  it  is  said, 
"  Joy  shall  be  in  heaven  over  one  sinner  that  repenteth, 
more  than  over  ninety  and  nine  just  persons,  which  need 
no  repentance."  Luke  xv.  7.  See  Song  ii.  14.  He  sees 
a  fountain  of  this  excellent  discourse  under  the  tongue. 
Out  of  the  abundance  of  the  heart  the  mouth  speaketh; 
and  this  language  of  holiness  from  the  lips  of  the  re- 
deemed can  never  fail,  when  the  Holy  Spirit  is  in  tiie 
heart  a  well  of  ■water  springing  up  into  everlasting  life. 
No  music  is  richer,  none  more  melodious,  none  more 
pleasing,  than  a  chorus  of  infant  voices  in  Jesus'  praise; 
and  we  can  readily  see  with  what  pleasure  the  hosts  of 


CHAPTER    IV.  11.  325 

heaven,  and  chief  among  them,  our  Lord,  must  hearken  to 
the  pious  utterances  of  those  who  are  now  in  this  world, 
in  the  infancy  of  their  spiritual  being  and  eternal  life. 

And  the  smell  of  thy  garments  is  like  the  smell  of  Lebanon. 

That  is,  'Come  without  hesitation  to  meet  me  in 
prayer,  because  thou  mayest  be  assured,  that  nothing, 
not  even  the  fragrance  of  Lebanon,  cm  be  more  grateful 
to  the  human  senses  than  is  thy  presence  to  me.'  See 
ver.  6.  Musreus  speaks  of  "the  heights  of  odorous 
Lebanon."  Lebanon  abounded  in  odoriferous  trees  of 
various  kinds,  from  which  fragrant  gums  were  extracted, 
especially  frankincense.  Maundrell  says,  "  It  is  clothed 
in  fragrant  greens  from  top  to  bottom."  Its  wine  had  a 
peculiar  fragrance:  "The  scent  thereof  shall  be  as  the 
wine  of  Lebanon."  Hos.  xiv.  7.  On  account  of  its  frag- 
rance, the  wood  of  the  cedars  of  Lebanon  was  used  for 
making  precious  pieces  of  furniture,  especially  chests,  for 
keeping  rich  garments.  Odoriferous  garments  are  thus 
mentioned  in  the  Odyssey,  lib.  xxi.  52;  and  Calypso 
gave  such  to  Ulysses,  lib.  v.  26-4.  Speaking  of  an 
individual,  Moschus  says, 

Whose  heavenly  fragrance  e'en  afar  exceeds 
The  odours  breathing  from  the  flowery  meads. 

Hence  the  Psalmist,  "All  thy  garments  smell  of  myrrh, 
aloes,  and  cassia,  out  of  the  ivory  palaces."  And  the 
patriarch  "smelled  the  smell  of  his  raiment,  and  blessed 
him,  and  said,  See,  the  smell  of  my  son  is  as  the  smell  of 
a  field  which  the  Lord  hath  blessed."*     As  in  chap.  i.  3, 

*  The  orientals  endeavour  to  perfume  their  clothes  in  various  ways. 
They  sprinkle  them  with  sweet-scented  oils,  extracted  from  spices,  they 
fumigate  them  with  the  most  valuable  incense  or  scented  wood,  and 
also  sew  the  wood  of  the  aloe  in  their  clothes.  They  are  universally 
fond  of  having  their  garments  strongly  perfumed;    so  much  so,  that 


320  C  0  M  H  E  N  T  A  R  Y. 

the  perfume  expressed  the  loveliness  of  Jesus  and  the 
pleasantness  of  his  society  to  us;  in  this  verse  the 
fragrance  of  Lebanon,  than  which  they  knew  nothing  of 
the  kind  having  greater  richness,  freshness,  and  excel- 
lence,  sets   forth   the   very    great    agreeableness    of  the 

Europeans  can  scarcely  bear  the  smell.  The  persons  of  the  Assyrian 
ladies  are  elegantly  clothed,  and  scented  'with  the  richest  oils  and  per- 
fumes;  and  the  Jewish  females  did  not  yield  to  them  in  the  elegance  of 
their  dress,  the  beauty  of  their  ornament,  and  the  fragrance  of  their 
esseuces.     Such  is  Virgil's  account  of  Venus  : 

Thus,  as  she  turned  away,  with  roseate  hue 
Her  neck  shone  beauteous;  and  her  locks  bedewed 
With  perfume  of  ambrosia,  richly  breathed 
Odours  divine;  graceful  her  flowing  robe; 
And  in  her  gait  the  goddess  true  appeared. 

.Eneid,  i.  -103. 
With  this  portraiture  of   the    bride  in  the  Song,  we  may  compare 
Homer's  description  of  Juno : 

"Self-closed,  behind  her  shut  the  doors  of  gold. 
Here  first  she  bathes;    and  round  her  body  pours 
Soft  oils  of  fragrance,  and  ambrosial  showers: 
The  winds  perfumed,  the  balmy  gale  convey 
Thro'  heaven,  thro'  earth,  and  all  the  aerial  way  : 
Thus,  while  she  breathed  of  heaven,  with  decent  pride 
Her  ardent  hands  the  radiant  tresses  tied  : 
Part  on  her  head  in  shining  ringlets  roll'd, 
Part  o'er  her  shoulders  waved  like  melted  gold. 
Around  her,  next,  a  heavenly  mantle  tlow'd. 
That  inch  with  Pallas'  labour'd  colours  glow'd: 
Large  clasps  of  gold  the  foldings  gather'd  round, 
A  golden  zone  her  swelling  bosom  hound. 
Far-beaming  pendants  tremble  in  her  ear, 
Bach  gem  illumined  with  a  triple  star. 
Then  o'er  her  head  she  casts  a  veil  more  v. 
Than  new-fall'n  snow,  and  dazzling  as  the  light. 
Last,  her   fair  feet  celestial  sandals  grace. 
Thus  issuing  radiant,  with  majestic    pace, 

Forth  from  the  dome  th'  imperial  goddess  moves. 

Iliad,  xiv.  MS. 


CHAPTER  IV.  12.  327 

humble-hearted  saint  to  our  blessed  Lord.  How  can 
Ave  hesitate  in  prayer,  when  Jesus  takes  as  much 
delight  in  our  society  as  ever  Jew  could  take  in  the  dewy 
fragrance  of  Lebanon. 

How  animating  are  the  motives  thus  set  forth  for 
encouraging  us  to  dwell  at  the  throne  of  grace  and  to 
persevere  in  prayer !  They  are  touching  and  tender  in 
the  extreme.  Urging  us  to  arise  and  come  away  from 
earth,  by  the  greatness  of  his  affection,  as  illustrated  in 
chap.  iv.  1 — 5,  he  instructs  us  that  in  the  meanwhile, 
before  the  dawning  of  glory,  we  may  find  him  by  prayer 
on  the  hill  of  frankincense,  and  encourages  us  to  meet 
him  there  as  often  as  possible ;  because,  though  unworthy 
in  our  own  eyes,  he  sees  in  us,  as  attired  in  his  righteous- 
ness, no  spot,  nothing  but  beauty;  because  this  is  the 
only  place  of  safety  amid  the  dangers  and  enemies  of  the 
world;  because  his  heart  is  enraptured  with  affection  for 
us;  because  our  love,  with  its  attending  graces,  is  more 
beautiful  to  his  contemplation  than  we  can  now  conceive; 
because  our  language,  in  contrition,  prayer,  and  praise, 
is  his  greatest  delight;  because  our  presence  altogether 
is  more  agreeable  to  him,  than  to  our  senses  such  frag- 
rance as  was  wafted  from  Lebanon.  0  what  a  welcome 
does  then  ever  await  us  at  the  mercy-seat! 

Vbb.  1-. — A  garden   inclosed  is  1113-  sister,  my  spouse;  a  spring  shut 
up,  a  fountain  sealed. 

As  a  seventh  reason  for  encouraging  us  to  meet  him 

at  the  throne  of  grace,  he  states  that  his  delights  in  the 

Boul  of  the  believer  is  as  great  as  what  is  felt  by  us  in 

enjoying  the  most  beautiful   garden.   Yer.  12 — 15.     See 

notes,  chap.  viii.  13.     Thus   Isaiah  says,   "  Ye   shall  be 

as  a  garden  that  hath  no  water/'  Isa.  i.  30;   and  again, 

"  Thou  shalt  be  like  a  watered  garden  ;  and  like  a  spring 

of    water,    whose    waters    fail   not."  Isa.   lviii.    11.     So 


328  COMMENTAR  Y. 

Jeremiah — "Their  soul  shall  be  as  a  watered  garden." 
Jer.  xxxi.  12.*  In  Keats'  Ode  to  Psyche,  the  spirit  of 
the  same  illustration  is  adopted : 

"  Yes,  I  will  be  thy  priest,  and  build  a  fane 

In  some  untrodden  region  of  my  mind, 
Where  branched  thoughts,  new-grown  with  pleasant  pain, 

Instead  of  pines  shall  murmur  in  the  wiud: 
Far,  far  around  shall  those  dark-cluster'd  trees 

Fledge  the  wild-ridged  mountains  steep  by  steep ; 
And  there  by  zephyrs,  streams,  and  birds,  and  bees, 

The  moss-lain  Dryads  shall  be  lull'd  to  sleep ; 
And  in  the  midst  of  this  wide  quietness 
A  rosy  sanctuary  will  I  dress 
With  the  wreathed  trellis  of  a  working  brain, 

With  buds,  and  bells,  and  stars  without  a  name, 
With  all  the  gardener  Fancy  e'er  could  feign, 

Who  breeding  flowers,  will  never  breed  the  same: 
And  there  shall  be  for  thee  all  soft  delight 

That  shadowy  thought  can  win, 
A  bright  torch,  and  a  casement  ope  at  night 

To  let  the  true  love  in." 

President  Edwards  says,  "  Holiness,  as  I  then  wrote 
down  some  of  my  contemplations  on  it,  appeared  to  me 
to  be  of  a  sweet,  pleasant,  charming,  serene,  calm  nature ; 
which  brought  an  inexpressible  purity,  brightness,  peace- 
fulness,  and  ravishment  to  the  soul.  In  other  words, 
that  it  made  the  soul  like  a  field  or  garden  of  God,  with 
all  manner  of  pleasant  flowers;  all  pleasant,  delightful, 
and  undisturbed,  enjoying  a  sweet  calm,  and  the  gentle, 
vivifying  beams  of  the  sun."     Speaking  of  the  church  as 

*  "When  a  man  dwells  in  love,  the  eyes  of  his  wife  are  as  fair  as 
the  light  (if  heaven,  she  is  a  fountain  Bealed,  and  he  can  quench  his 
thirst,  and  ease  his  cares,  and  lay  his  Borrow  down  upon  her  hip, 
and  can  retire  home  aa  to  his  Banotuary  and  refectory,  and  his  gar- 
dens of  sweetness  and  chaste  refreshments." — Jeremy  1'aylor's  Sermons 
on  Eph.  v.  32,  33. 


CHAPTER   IV.  12.  329 

a  vine,  the  Psalmist  says,  "Why  hast  thou  broken  down 
her  hedges,  so  that  all  they  which  pass  by  the  way  do 
pluck  her?"  In  this  passage,  chaps,  iv.  12 — v.  1,  there 
are  four  points  brought  out  to  view.  1.  The  holiness  of 
the  pious  heart  as  set  apart  for  God,  ver.  12.  2.  The 
heart  thus  hedged  around  by  grace  is  occupied  with  the 
precious,  odoriferous  virtues  of  holiness,  ver.  13 — 14,  and 
by  the  Holy  Spirit,  who  is  within  the  soul  as  a  fountain 
of  water,  John  iv.  14 — vii.  38,  and  whose  influences  are 
the  very  life  and  nourishment  of  these  pious  graces.  Ver. 
15.  3.  The  desire  of  the  believer  that  his  soul  may  be 
in  readiness  for  the  coming  into  our  hearts  of  the  be- 
loved, by  the  Holy  Spirit  breathing  on  our  graces  and 
bringing  out  their  fragrance.  Ver.  16.  4.  The  conse- 
quence of  this  prayer — Jesus  comes  to  dwell  with  us. 
Chap.  v.  1.  When  keeping  the  soul  thus  guarded  from 
the  world,  and  against  every  one  but  Jesus,  we  enjoy  the 
presence  of  the  Spirit,  and  desire  his  operations  in 
greater  fulness — how  great  is  our  encouragement  to 
prayer,  in  the  assurance  that  even  while  we  are  yet 
asking,  our  Lord  will  come  down  into  our  souls,  and  take 
as  much  delight  in  our  enlivened  graces,  as  the  beloved 
took  in  gathering  the  spices  of  the  garden,  and  eating 
its  precious  fruits. 

The  Jewish  gardens  were  generally  hedged  or  walled, 
as  indeed  Josephus  expressly  states  respecting  the  gar- 
dens near  Jerusalem.*  The  idea  set  forth  in  these  words, 
is  the  same  with  that  in  Ps.  iv.  3 — "  Know  that  the  Lord 

*  Speaking  of  a  garden  represented  in  the  tombs  of  Thebes  and 
other  parts  nl'  Egypt,  Wilkinson  says,  "The  one  here  introduced  is 
shown  to  have  been  surrounded  by  an  embattled  wall,  with  a  canal 
of  water  passing  in  front  of  it,  connected  with  the  river.  The  Bmall 
kiosks,  or  summer-houses,  shaded  with  trees,  stood  near  the  water, 
and  overlooked  beds  of  flowers." — Vol.  ii.  144. 


830  COMMENTARY. 

hath  set  apart  him  that  is  godly  for  himself."  Hence 
the  acknowledgment  made  by  Satan  concerning  Job : 
"  Hast  thou  not  made  an  hedge  about  him,  and  about 
his  house,  and  about  all  that  he  hath  on  every  side." 
The  seclusion  of  the  soul  from  the  intrusion  of  the  evil 
passions  and  evil  spirits  overrunning  it  in  a  state  of 
nature,  and  the  hedging  of  it  around  with  the  habits 
formed  by  Christian  discipline,  so  that  the  virtues  of 
piety  may  be  undisturbed  in  their  growth,  is  what  the 
Scriptures  really  mean  by  sanctification.  To  sanctify,  is 
to  set  apart  from  a  common  to  a  sacred  use.  In  the 
East,  wives  are  secluded  with  the  greatest  care  from 
public  gaze,  for  the  company  of  their  lords ;  and  so  far 
from  looking  on  this  restraint  with  disfavour,  they  seem 
to  estimate  the  degree  of  their  husband's  affection  by 
the  watchfulness  with  which  they  are  guarded.  The 
most  flattering  epithet  that  can  be  applied  to  an  eastern 
lady,  is  that  of  "the  concealed  treasure,"  "the  guarded 
jewel,"  "the  well-watched  angel."  The  words,  "a 
spring  shut  up,  a  fountain  sealed,"  are  a  repetition  of 
the  idea  in  the  foregoing  part  of  the  verse,  expressing 
the  sentiments  of  holy  seclusion  for  Jesus,  even  more 
beautifully  than  docs  the  garden  enclosed.  Sir  John 
Chardin  says,  he  has  known  springs  locked  up  in  divers 
parts  of  Asia  on  account  of  the  scarcity  of  water. 
Among  the  Persians  were  fountains  of  which  only  the 
king  and  his  eldest  son  might  drink.  Thus,  says  the 
Apostle,  "Ye  are  Christ's."  1  Cor.  iii.  23.  No  one  has 
a  right  to  our  affections  but  Jesus.  How  entirely  is  the 
life  of  the  Christian  a  hidden  life;  "hid  with  Christ  in 
God;"  hid  from  the  world,  as  a  spring  shut  up,  so  that 
they  can  neither  sec  fully  its  excellence,  nor  reach  it  in 
Midi  a  way  as  to  disturb  or  break  it  up  at  its  source. 
The  holy  soul  is  a  fountain  of  pious  affections,  shut  up 


CHAPTER   IV.  12.  331 

from  the  world,  for  the  delight  of  him  who  has  redeemed 
us  with  his  blood,  and  scaled  us  with  his  Holy  Spirit. 
The  Spirit  is  the  seal  of  the  King  of  kings,  set  upon 
those  spiritual  fountains,  holy  hearts,  in  this  wilderness, 
which  are  thereby  shown  to  belong,  not  to  the  world,  but 
to  himself.  The  idea  of  holiness,  as  separation  from 
earth  and  all  things  sinful,  and  as  consecration  to  God, 
cannot  be  more  neatly  expressed,  than  by  a  garden 
hedged,  a  spring  enclosed  and  sealed.  Jesus  will  take 
delight  in  our  society  and  welcome  us  to  the  throne  of 
grace,  according  to  the  care  with  which  our  soul  excludes 
all  other  aifections,  for  the  enjoyment  of  his  love.  This 
verse  shows  what  the  true  saint  is,  or  should  be ;  and  in 
its  connection  teaches  that  if  we  would  enjoy  the  presence 
of  Jesus  in  the  heart,  we  must  watch  against  the  intru- 
sion of  sin.  "  Blessed  are  the  pure  in  heart,  for  they 
shall  see  God."  "If  I  regard  iniquity  in  my  heart,  the 
Lord  will  not  hear  me."  "Keep  thy  heart  with  all 
diligence,  for  out  of  it  are  the  issues  of  life."  Jesus 
takes  delight  in  dwelling  only  in  the  soul  that  is  a  garden 
barred  or  hedged,  a  spring  bolted,  a  fountain  sealed. 
The  same  truth  is  expressed  with  even  more  strictness  in 
the  words,  "Know  ye  not  that  ye  are  the  temple  of  God, 
and  that  the  Spirit  of  God  dwelleth  in  you?"  1  Cor.  iii. 
16.  Holiness  requires  that  the  soul  be  as  exclusively 
devoted  to  God  as  the  enclosed  garden,  or  bolted  spring, 
to  its  lord;  or  the  temple,  to  him  who  dwelt  between  the 
cherubim.  Over  the  door  of  the  heart  bolted  against 
every  one  but  Jesus,  is  written,  "Holiness  to  the  Lord." 
The  dream  of  the  heathen  that  each  fountain  had  its 
divinity  residing  in  it,  is  here  realized.  The  Holy  Spirit 
dwells  in  this  fountain  of  the  pious  soul,  and  he  is  its 
guardian  divinity. 


332  COMMENTARY. 

Ver.  13,  14. — Thy  planft  .are  an  orchard  of  pomegranates,  with  plea- 
sant fruits  ;  camphire,  with  spikenard;  spikenard  and  saffron:  cala- 
mus and  cinnamon,  with  all  trees  of  frankincense;  myrrh  and  aloes, 
with  all  the  chief  spices. 

The  three  following  verses  give  that  with  which  this 
garden  is  occupied.  The  word  rendered  "thy  plants" 
means  not  merely  shoots  and  flowers,  but  anything  issu- 
ing, or  springing,  or  sent  out  from  another ;  and  therefore 
includes  everything  which  is  a  product  of  the  garden,  or 
belonging  thereto-— the  well  of  living  waters  with  its 
sLi earns,  no  less  than  the  spikenard  and  all  the  chief 
spices.  We  understand  the  word  "plants"  to  include  all 
the  things  that  follow  to  the  end  of  ver.  15.  The  word 
"orchard"  corresponds  exactly  to  our  word  "paradise," 
and  is  of  oriental  origin,  signifying  the  pleasure-gardens 
and  parks,  some  with,  others  without,  wild  animals, 
around  the  residence  of  the  Persian  monarchs,  planted 
with  stately  forest-trees  and  fruit-trees  of  every  kind, 
well  watered,  and  surrounded  with  a  wall.*  As  men- 
tioned by  Xenophon,  there  was  one  of  these  belonging 
to  Cyrus  the  younger,  at  Celtense  in  Phrygia,  through 
the  middle  of  which  ran  the  river  Mseander.  This  in 
the  text  is  mentioned  as  such  a  park  or  pleasure-ground, 
without  the  wild  animals ;  and  filled  with  trees  and  shrub- 
bery, with  the  most  beautiful  flowers,  the  most  delightful 
fruits,  and  the  richest  fragrance. 

The  pomegranate,  still  common  in  Syria  and  Persia,  is 
considered  delicious  by  travellers,  and  is  highly  prized. 
The  bright  and   dark-green  foliage  of  the  pomegranate, 

*  "Behind  these  were  the  royal  gardens,  laid  out  in  the  most  exqui- 
site taste,  and  decorated  with  all  that  could  gratify  the  eye,  regale  the 
ear,  or  satiate  the  most  luxurious  palate ;  the  loveliest  shade,  the 
deepest  verdure,  grottoes  of  the  most  refreshing  coolness,  fruits  of  the 
most  delicious  flavour;  cascades  thai  never  ceased  to  murmur,  and 
music  that  never  failed  to  delight." — Maurice's  Indian  Antiquities, 
i.  209. 


CHAPTER  IV.  15.  333 

and  its  flowers  of  a  crimson  colour,  made  it  an  object  of 
desire  in  these  gardens ;  while  its  large  reddish-coloured 
fruit,  filled  with  numerous  seeds,  each  surrounded  with 
juicy,  pleasant-tasted  pulp,  would  make  it  valuable  as  a 
fruit,  in  warm  countries.  See  chap.  iv.  3.  With  the 
pomegranate,  thus  mentioned  for  its  beauty  and  sweet- 
ness, this  garden  has  the  most  precious  fruits  in  general. 
Besides,  there  are  all  the  choice  aromatic  trees  and  shrubs 
— camphire  and  spikenard,  spikenard  and  saffron ;  cala- 
mus and  cinnamon,  with  trees  of  frankincense;  myrrh 
and  aloes,  with  all  the  chief  spices.  See  chap.  i.  12,  14. 
Earth  can  show  nothing  to  man,  more  beautiful  to  the 
eye,  no  fruits  more  precious,  no  fragrance  more  delight- 
ful, than  those  combined  in  this  paradise — a  fitting 
representation  of  the  graces  of  holiness  centring  in  the 
believing  heart,  and  making  it  a  retreat  where  Jesus  our 
Saviour  loves  to  make  it  his  abode. 

Ver.  15. — A  fountain  of  gardens,  a  well  of  living  waters,  and  streams 
from  Lebanon. 

In  ver.  12  the  "spring  shut  up"  seems  mentioned,  like 
the  "garden  enclosed,"  for  illustrating  the  idea  of  the 
holiness  of  the  believer,  or  his  separation  and  consecration 
to  God ;  and  to  be  independent  of  the  idea  intended  in 
this  verse.  Here  is  mentioned  the  source  whence  is 
derived  the  life  and  fragrance  of  the  fruits  and  shrubbery 
of  this  garden.  A  fountain  of  gardens  means  a  very 
copious  fountain,  sufficient  for  watering  many  gardens. 
This  fountain  was  the  best  possible.  Instead  of  a  reser- 
voir filled  with  rain-water,  as  was  often  used,  this  pleasure- 
ground  was  enriched  with  a  well  or  spring  of  running 
water,  combining  therewith  streams  cool,  refreshing,  and 
fertilizing,  as  those  coming  from  Lebanon.  These  make 
the  gardens  of  Damascus  so  enchanting.  Their  refreshing 
coolness  is  mentioned  by  the  prophet:  "Will  a  man  leave 
29 


334  COMMENTAKY. 

the  snow  of  Lebanon,  which  cometh  from  the  rock  of  the 
field?"  Jer.  xviii.  14.  Maundrell  says,  "There  is  a  very 
deep  rupture  in  the  side  of  Libanus,  running  at  least 
seven  hours'  travel  directly  up  into  the  mountain.  It  is 
on  both  sides  exceedingly  steep  and  high,  clothed  with 
fragrant  greens  from  top  to  bottom,  and  everywhere 
refreshed  with  fountains  falling  down  from  the  rocks  in 
pleasant  cascades.  The  streams  all  uniting  at  the  bot- 
tom, make  a  full  and  rapid  torrent,  whose  agreeable 
murmur  is  heard  over  the  place,  and  adds  no  small  plea- 
sure to  it."  Says  another  traveller,  "We  came  into 
pleasant  groves,  by  delightful  rivulets  that  arose  from 
springs,  that  made  so  sweet  a  noise  as  to  be  admired  by 
king  Solomon."  We  cannot  see  that  any  light  is  thrown 
on  the  real  significance  of  this  passage  by  a  detailed 
description  of  "The  pools  of  Solomon,"  about  six  miles 
from  Jerusalem,  on  the  route  to  Hebron.*     This  valley 

*  The  following  is  from  Maundrell:  "This  morning  we  went  to  see 
some  remarkable  places  in  the  neighbourhood  of  Bethlehem.  The  first 
place  that  we  directed  our  course  to,  was  those  famous  fountains,  pools, 
and  gardens,  about  an  hour  and  a  quarter  distant  from  Bethlehem, 
southward,  said  to  have  been  the  contrivance  and  delight  of  king  Solo- 
mon. To  these  works  and  places  of  pleasure,  that  great  prince  is  sup- 
posed to  allude,  Eccl.  ii.  5,  G,  where,  among  the  other  instances  of  his 
magnificence,  he  reckons  up  his  gardens,  and  vineyards,  and  pools.  As 
for  the  pools,  they  are  three  in  number,  lying  in  a  row  above  each 
other,  being  so  disposed  that  the  waters  of  the  uppermost  may  descend 
into  the  second,  and  those  of  the  second  into  the  third.  Their  figure  is 
quadrangular;  the  breadth  is  the  same  in  all,  amounting  to  about  ninety 
paces;  in  their  length  there  is  some  difference  between  them,  the  first 
being  about  one  hundred  and  sixty  paces  long,  the  second  two  hundred, 
and  the  third  two  hundred  and  twenty.  They  are  all  lined  with  wall, 
and  plastered,  and  contain  a  great  depth  of  water.  Close  by  the  pools 
is  a  pleasant  castle  of  modern  structure;  and  at  about  the  distance 
of  one  hundred  and  forty  paces  from  them  is  a  fountain,  from  which, 
principally,  they  derive  their  waters.  This  the  friars  will  have  to  be 
that  sealed  fountain,  to  which  the  holy  spouse  is  compared,  Cant.  iv. 


CHAPTER   IV.  15.  335 

containing  these  pools,  supposed  the  one  referred  to  by 
Josephus,  and  mentioned  by  Maundrell,  Hasselquist,  and 
others,  may  be  the  site  of  the  grounds  described  in  the 
text,  and  has  indeed  got  from  Latin  travellers  the  name 
of  Hortus  Conclusus.  A  modern,  speaking  of  a  monas- 
tery in  the  Levant,  says,  "  There  below  my  feet  lay  the 
convent  garden,  in  all  the  fresh  luxuriance  of  tropical 
vegetation.  Tufts  upon  tufts  of  waving  palms  overshad- 
owed the  immense  succulent  leaves  of  the  banana,  which 
in  their  turn  rose  out  of  thickets  of  the  pomegranate,  with 

12,  and,  in  confirmation  of  this  opinion,  they  pretend  a  tradition,  that 
king  Solomon  shut  up  these  springs,  and  kept  the  door  of  them  sealed 
■with  his  signet,  to  the  end  that  he  might  preserve  the  waters  for  his 
own  drinking,  in  their  natural  freshness  and  purity.  Nor  was  it  diffi- 
cult thus  to  secure  them,  they  rising  under  ground,  and  having  no  ave- 
nue to  them  but  by  a  little  hole,  like  to  the  mouth  of  a  narrow  well. 
Through  this  hole  you  descend  directly  down,  but  not  without  some 
difficulty,  for  about  four  yards,  and  then  arrive  in  a  vaulted  room,  fif- 
teen paces  long,  and  eight  broad.  Joining  to  this  is  another  room,  of 
the  same  fashion,  but  somewhat  less.  Both  these  rooms  are  covered  with 
handsome  stone  arches,  very  ancient,  and  perhaps  the  work  of  Solomon 
himself.  Below  the  pool  here  runs  down  a  narrow  rocky  valley,  enclosed 
on  both  sides  with  high  mountains.  This  the  friars  will  have  to  be  the 
enclosed  garden  alluded  to  in  the  same  place  of  the  Canticles  before 
cited.  What  truth  there  may  be  in  this  conjecture,  1  cannot  absolutely 
pronounce.  As  to  the  pools,  it  is  probable  enough  that  they  may  be  the 
same  with  Solomon's;  there  not  being  the  like  store  of  excellent  spring- 
water  to  be  met  with  anywhere  else  throughout  all  Palestine." 

Hasselquist  thinks  this  might  possibly  be  the  garden  noticed  in  the 
text.  Mariti  says,  "Nature  has  still  preserved  its  original  fertility  in 
this  valley.  Although  but  little  cultivated,  the  soil  still  produces  a  tole- 
rable supply  of  cotton  and  various  kinds  of  grain;  there  are  also  fine 
plantations  of  fruit-trees,  affording  the  most  juicy  fruits  in  the  country. 
Various  flowers,  and  many  fragrant  plants,  grow  there  naturally  at  all 
seasons,  among  which  are  thyme,  rosemary,  marjoram,  salvius,  persil, 
rue,  ranunculuses,  and  anemones."  Here  may  be  found  various  rare 
plants  not  to  be  found  elsewhere  in  Palestine,  and  which,  as  an  old  tra- 
veller suggests,  may  have  been  propagated  from  exotic  plants  which 
Solomon  introduced  into  his  gardens. 


336  COMMENTARY. 

its  bright  green  leaves  and  its  blossoms  of  that  beautiful 
and  vivid  red  which  is  excelled  by  few  even  of  the  most 
brilliant  flowers  of  the  East.  These  were  contrasted  with 
the  deep  green  of  the  caroub  or  locust-tree ;  and  the  yellow 
apples  of  the  lotus  vied  with  the  clusters  of  green  limes 
with  their  sweet  white  flowers.  Fair  branches  and  flow- 
ers, exhaling  rich  perfume  and  bearing  freshness  in  their 
very  aspect,  become  more  beautiful  from  their  contrast  to 
the  dreary  plains  outside  the  convent  walls;  and  this 
great  difference  was  owing  solely  to  there  being  a  well  of 
water  in  this  spot,  from  which  were  constantly  drawn  the 
fertilizing  streams  which  nourished  the  teeming  vegetation 
of  this  garden." 

More  beautiful  was  this  spring  than  that  classic  foun- 
tain whose  green,  wild  margin,  with  dew-sprinkled  mosses, 
grows  undisturbed  : 

"Nor  must  the  delicate  waters  sleep 

Prison'd  in  marble,  bubbling  from  the  base 
Of  the  cleft  statue,  with  a  gentle  leap 
The  rill  runs  o'er,  and  round  fern,  flowers,  and  ivy  creep 
Fantastically  tangled:   the  green  hills 
Are  clothed  with  early  blossoms,  through  the  grass 

The  silver}'  zephyr  rustles,  and  the  bills 
Of  summer  birds  sing  welcome  as  ye  pass; 

Flow'rs  fresh  in  hue,  and  many  in  their  class, 
Implore  the  pausing  step,  and  with  their  dyes 

Dance  in  the  soft  breeze  in  a  fairy  mass; 
The  sweetness  of  the  violets'  deep  blue  eyes 
Kiss'd  by  the  breath  of  heaven,  seems  colour'd  by  its  skies."* 

This  comparison  is  applied  to  the  soul  by  Jesus  himself: 
"The  water  that  I  shall  give  him,  shall  be  in  him  a  well 
of  water  springing  up  into  everlasting  life."  John  iv.  14. 
"  This  spake  he  of  the  Spirit,  which  they  that  believe  on 
him  should  receive."  John  vii.  39.     The  fountain  was  the 

*  Childe  Harold,  iv.  11G. 


CHAPTER    IV.  15.  337 

life  of  the  garden ;  without  this  there  could  be  no  verdure, 
no  growth,  no  flowers,  no  fragrance,  no  fruits,  no  refresh- 
ing shade.  Trees  not  planted  by  these  streams  of  water, 
had  their  leaf  to  wither,  and  brought  forth  no  fruit.  Ps. 
i.  3.  Nothing  could  atone  for  the  want  of  such  a  stream. 
Even  so  it  is  with  the  heart.  The  Holy  Spirit  is  every- 
thing to  our  desolate  and  sinful  souls.  He  is  "  as  rivers 
of  water  in  a  dry  place."  Without  his  influences  there 
can  be  no  spiritual  life,  no  fragrance  of  piety,  no  fruits 
of  holiness.  When  his  influences  overflow  from  this  hal- 
lowed fountain  in  the  heart,  every  pious  virtue  thrives, 
this  wilderness  and  solitary  place  is  glad,  and  rejoices, 
and  blossoms  as  the  rose;  and  each  grace  of  holiness 
becomes  "  as  a  tree  planted  by  the  waters,  and  spreadeth 
out  her  roots  by  the  rivulet,  and  shall  not  see  when  heat 
cometh;  but  her  leaf  shall  be  green,  and  shall  not  be 
careful  in  the  year  of  drought,  neither  shall  cease  from 
yielding  fruit."  Jer.  xvii.  8.  The  Holy  Spirit  being  thus 
the  hidden  spring  of  the  life  of  holiness,  Christian  activity 
is  as  necessary  for  developing  this  life  as  exercise  is  for 
the  growth  of  a  child.  Life  and  activity  are  inseparable. 
He  who  has  enjoyed  the  Spirit,  welling  as  a  crystal  foun- 
tain in  his  heart — 

"  His  life  hath  flowed 
From  its  mysterious  urn  a  sacred  stream, 
In  whose  calm  depth  the  beautiful  and  pure 
Alone  are  mirror'd;  which,  though  shapes  of  ill 
May  hover  round  its  surface,  glides  in  light, 
And  takes  no  shadow  from  them."* 

These  influences  of  the  Holy  Spirit  are  copious  and  over- 
flowing; a  fountain  sufficient  for  many  gardens;  more 
healing  to  our  blinded  souls  than  the  streams  of  Jordan 
to  the  leprous  Naaman ;  giving  that  understanding  which 

*  Talfourd's  Ion,  act  i.,  sc.  1. 
29* 


338  COMMENTARY. 

is  a  well-spring  of  wisdom  to  him  that  hath  it ;  making 
the  words  of  a  man's  mouth  as  deep  waters,  and  the  well- 
spring  of  wisdom  as  a  flowing  brook.  Prov.  xviii.  4. 
When  a  heathen  could  sing, 

Go  to  the  silvery  eddies 

Of  pure  Castalia's  spring, 
And  bathed  in  its  pellucid  waves 

Thy  temple  offering  bring;* 

we  feel  that  much  more  shall  we  be  fitted  for  the  services 
of  the  heavenly  sanctuary,  by  having  our  souls  continu- 
ally steeped  in  purer  than  Castalian  dews  by  this  peren- 
nial fountain  of  the  Spirit,  gushing  forth  in  the  heart,  and 
bathing  in  its  silvery  streams  the  roots  of  all  our  virtues 
of  holiness.  And  as  Arethusa  was  fabled  to  have  passed 
under  the  sea,  and  broken  forth  afresh  in  a  distant  island 
— so  this  fountain  of  the  soul,  passing  unseen  the  sea  of 
death,  shall  burst  forth  afresh  beyond  those  gloomy 
waves,  to  flow  with  perennial  and  pellucid  streams  in  the 
heavenly  paradise. 

Yer.  lfi. — Awake,  0  north  wind  ;  and  come,  thou  south  ;   blow  upon  my 
garden,  that  the  spices  thereof  may  flow  out. 

These  words  give  another  feature  of  the  heart  which 
may  meet  Jesus  with  confidence  at  the  throne  of  grace. 
Such  soul  has  been  just  represented  as  a  garden,  lovely 
in  his  eyes,  filled  with  the  precious  plants  of  the  graces 
of  holiness,  and  watered  with  the  perennial  and  re- 
freshing streams  of  the  Holy  Spirit;  here  the  heart  is 
set  forth  as  having  the  desire,  and  using  the  correspond- 
ing means,  for  being  in  a  state  as  agreeable  and  accept- 
able as  possible  to  the  beloved.  All  those  precious  plants 
are  not  sufficient  to  picture  the  loveliness  of  this  garden: 
fountains  ami  rills  must  crown   the  whole.     Now,   also, 

*  Euripides,  Ion,  95. 


CHAPTER    IV.  1G.  339 

cooling  winds   arc  introduced  for  making  the  abode  in 
this  pleasure-garden  delightful,  and  scattering  the  balmy 
fragrance  through  its  delightful  retreats.     The  east  wind 
is  in  Palestine  generally  withering  and  tempestuous;  the 
west  wind  brings  from  the  sea  clouds  of  rain,  or  dark, 
damp  air;  the  north  wind  is  cooling  and  refreshing,  its 
power  being  broken  by  the  mountain-chain  of  Lebanon ; 
the  south  wind,  though  hot,  has  its  heat  mitigated  in  the 
upland  regions,  and  is  never  stormy.     The  north  wind  is 
called  on  to  "arise,"  because   it   is  more  powerful  and 
strong;  the  south  wind  to  "come,"  as  though  it  were  the 
soft  breathing   zephyr.     The  north  wind  brought  clear 
weather.     "  The  north  wind  driveth  away  rain."  Prov. 
xxv.  23.     "Fair  weather  cometh  out  of  the  north."  Job 
xxxvii.  22.     Pliny  says,  that  though  cold   and  nipping, 
the  north  wind  is  the  most  wholesome  wind  that  blows. 
The  south  wind  was  warm  and  moist.     "  Dost  thou  know, 
how  thy  garments  arc  warm  when  he  quieteth  the  earth 
by  the  south  wind?"  Job  xxxvii.  17.     And  the  oriental 
poet,  "  0  gale,  scented  with  sandal,  who  brcathest  love 
from  the  regions  of  the  south,  be  propitious."*  The  bride 
here  calls  for  the  north  wind,  that  thereby  all  clouds  may 
be  swept  away,  and  the  sky  cleared ;   and  for  the  south 
wind,   that  its  genial  influence  might  ripen  the  fruits  of 
the  garden,  and  draw  forth  the  fragance  of  the  flowers. 
Thus,    Ilafiz,    as    quoted   by   Dopke,     "Send   me    with 
zephyrs,  roses  from  thy  cheek,  that  I  may  breathe  the 
luscious  fragrance  of  thy  garden  bloom." 

The  wind  is  on  many  accounts  the  best  emblem  of  the 
Holy  Spirit.  Hence  our  Saviour  says,  "The  wind  blow- 
eth  where  it  listcth,  and  thou  nearest  the  sound:  so  is 
every  one  that  is  born  of  the  Spirit."  John  iii.  8.  The 
identity  of  the  Hebrew,  Greek,  and  Latin  words  for  wind, 
*  Songs  of  Jayadeva. 


340  COMMENTARY. 

breath,  and  spirit,  shows  that  the  air  has  the  nearest 
resemblance,  of  all  created  things,  to  the  influence  of  the 
Holy  Spirit,  and  is  therefore  a  most  appropriate  illustra- 
tion. The  words  of  this  verse  are,  then,  a  prayer  that 
the  heart  may  be  prepared  for  the  coming  of  Jesus,  by 
the  action  of  the  Holy  Spirit,  like  the  north  wind,  sweep- 
ing away  all  gloom,  error,  unbelief,  and  mists  of  sin ;  and 
like  the  south  wind,  warming  into  vigorous  life  all  the 
graces  of  holiness.  To  do  this,  is  the  prerogative  of  this 
sacred  agent  alone.  Gloom  overspreads  the  garden,  and 
the  flow  of  its  spices  is  checked,  not  because  the  heavens 
above  are  changed,  or  the  sun  has  ceased  to  shine,  for 
these  are  as  pure,  and  glorious,  and  life-giving  as  ever; 
but  because  clouds  have  arisen  heavily,  and  intercept  the 
genial  influence  from  on  high.  Thus  from  the  depths  of 
that  heart  which  in  its  natural  state  is  like  the  troubled 
sea  when  it  cannot  rest,  arise  clouds  that  separate  be- 
tween us  and  our  God;  these  influences  the  Holy  Spirit 
removes  by  his  power ;  and  then,  shines  into  our  heart 
the  light  of  the  knowledge  of  the  glory  of  God  in  the  per- 
son of  Jesus  Christ; — then  flows  forth  the  fragrance  of 
our  holy  virtues.  After  times  of  desertion,  darkness,  and 
decay,  when  the  Spirit  does  thus  clear  the  soul,  and 
breathe  thereon  with  more  than  the  reviving  power  of  the 
south  wind,  how  delightfully  is  the  holiness  of  the  heart 
felt  by  all  around,  "  as  the  smell  of  a  field  the  Lord  has 
blessed." 

Let  my  beloved  come  into  his  garden,  and  cat  his  pleasant  fruits.* 
Having  thus  sought  the  preparation  of  the  heart,  the 

*  With  this  may  be  compared  the  following  from  Theocritus: 
"And  now  in  due  return,  0  heavenly  born! 
Whose  honour'd  name  a  thousand  fanes  adorn, 
Arsinoe  gladly  pays  the  rites  divine, 
Rival  of  Helen,  at  Adonis'  shrine; 


CHAPTER   IT.  16.  341 

believer  now  prays  that  Jesus  may  enter  there  and  enjoy 
the  fruits  of  holiness.  Thus,  in  the  Gitagovinda,  the 
lovely  Kadha  is  in  like  manner  invited  to  enter  the  gar- 
den or  the  embraces  of  her  beloved:  "Enter,  sweet 
Kadha,  the  bower  graced  with  a  bed  of  asoca-leaves,  the 
bower  illumined  with  gay  blossoms,  the  bower  made  cool 
and  fragrant  by  gales  from  the  woods  of  Malaya." 
"  Pleasant  fruits,"  or  fruits  of  pleasantness,  as  in  ver.  13, 
means  all  that  are  most  delicious  of  fruits.  The  fruits  of 
the  garden  are  the  products  of  the  garden  ;  and  the  fruits 
enjoyed  by  Jesus  in  the  believing  soul  are  those  virtues 
which  are  there  developed  by  the  Holy  Spirit :  and  the 
text  means  that  our  Lord  should  enjoy  them  as  really  as 
we  enjoy  the  most  delicious  fruits  by  eating.  "Well  would 
it  be  for  us,  could  we  feel  that  the  garden  spot  of  Jesus 
in  the  whole  universe,  is  the  heart  of  the  saint ;  and  the 
graces  of  the  soul  are  to  him  a  source  of  more  exquisite 
pleasure  than  to  us  are  the  most  precious  fruits  of  the 
choicest  garden.  How  valuable  would  we  then  feel  those 
graces  to  be,  and  with  what  care  would  we  cherish  and 

All  fruits  she  offers  that  ripe  autumn  yields, 

The  produce  of  the  gardens,  and  the  fieM? : 

All  herbs  and  plants  which  silver  baskets  hold ; 

And  Syrian  unguents  flow  from  shells  of  gold, 

With  finest  meal  sweet  paste  the  women  make, 

Oil,  flowers,  and  honey  mingling  in  the  cake: 

Earth  and  the  air  afford  a  large  supply 

Of  animals  that  creep,  and  birds  that  fly. 

Green  bow'rs  are  built  with  dill  sweet-smelling  crown'd. 

And  little  Cupids  hover  all  around; 

And  as  young  nightingales  their  wings  essay, 

Skip  here  and  there,  and  hop  from  spray  to  spray, 

What  heaps  of  golden  vessels  glittering  bright! 

What  stores  of  ebon  black,  and  ivory  white ! 

In  ivory  carved  large  eagles  seem  to  move, 

And  through  the  clouds  bear  Ganymede  to  Jove." 

Idyl  xv.  109. 


342  COMMENTARY. 

cultivate  them  for  this  blessed  friend,  not  for  self-gratu- 
lation,  or  self-interest,  not  for  the  applause  of  the  world, 
but  for  the  approbation  and  love  of  our  Lord. 


CHAPTER  V. 


Ver.  1. — I  am  come  into  my  garden,  my  sister,  my  spouse:  I  have 
gathered  my  myrrh  with  my  spice;  I  have  eaten  my  honey-comb 
•with  my  honey;  I  have  drunk  my  wine  with  my  milk:  eat,  0  friends ; 
drink,  yea,  drink  abundantly,  0  beloved. 

Tins  verse  shows  how  promptly  the  prayer  in  the  fore- 
going verse  was  answered.  It  is  the  eighth  reason  for 
meeting  Jesus  in  prayer  with  preparation  of  the  heart ; 
because  he  will  then  come  into  the  soul  by  his  Holy 
Spirit,  and  bring  around  us  a  host  of  angels  rejoicing 
to  be  our  guard.  When  the  heart  is  thus  prepared,  and 
anxiously  desires  the  presence  of  Christ,  "It  shall  come 
to  pass,  that  before  they  call  I  will  answer ;  and  while 
they  are  yet  speaking  I  will  hear."  Isa.  lxv.  24.  The 
fact  of  the  existence  of  such  desires  for  him,  is  evidence 
of  his  being  with  us;  as  in  this  passage,  in  immediate 
connection  with  the  request,  he  adds,  "I  have  already 
come,  &c."  He  was  present  in  the  heart,  though  his 
presence  was  not  felt;  as  "when  Jacob  awaked  out  of 
his  sleep,  and  said,  Surely  the  Lord  is  in  this  place,  and 
I  knew  it  not;"  and  when  Jesus  was  present  in  the 
garden  with  Mary,  and  she  knew  it  not.  John  xx.  14. 

In  the  East,  banquets  are  sometimes  held  in  gardens; 
as  Egmont  and  Ilcyman,  when  at  the  convent  of  Sinai, 
dined  under  the  trees  of  the  garden,  with  a  number  of 
the  inmates,  on  one  of  their  festival  days.  The  ancients 
were  in  the  habit  of  wearing  chaplcts  of  flowers  on  their 


CHAPTER  V.  1.  343 

Leads  at  feasts.  Thus  in  the  book  of  Wisdom:  "Let 
us  fill  ourselves  with  costly  wine  and  ointments;  and 
let  no  flower  of  the  spring  pass  by  us.  Let  us  crown 
ourselves  with  rose-buds  before  they  be  withered," 
Chap.  ii.  7.  And  in  the  Arabian  Nights,  a  person  is 
represented  at  Bagdad  as  buying  myrtles,  lilies,  jessa- 
mine, and  other  fragrant  flowers  and  plants,  along  with 
meat,  wine,  and  fruit,  as  preparations  for  a  repast. 
Milk  and  honey  still  form  a  luscious  and  common  ban- 
quet among  many  Asiatic  nations.  Milk  is  mingled 
witli  wine  for  cooling  the  latter.  Jael  gave  Sisera, 
when  thirsty,  milk  to  drink  instead  of  water,  as  prefer- 
able; and  Clemens  Alexandrinus  says,  wine  and  milk 
is  a  very  healthful  and  profitable  mixture.  Tibullus 
mentions  "bowls  of  snow-white  milk,  mixed  with  wine." 
The  words  "my  honey-comb  with  my  honey,"  are 
possibly  intended  to  express  both  the  wild  honey  that 
was  found  dropping  from  trees,  and  that  which  was 
eaten  in  the  comb  and  was  consequently  the  most  deli- 
cious. Gen.  xliii.  11.  In  India,  says  Mr.  Roberts, 
"the  forests  literally  flow  with  honey;  large  combs  may 
be  seen  hanging  on  the  trees,  as  you  pass  along,  full 
of  honey."  The  same  seems  to  have  been  the  case 
formerly  in  Palestine.  Here  the  beloved  found  the 
best  honey  in  perfection,  and  both  kinds,  liquid  and  in 
the  comb.* 

The  meaning  of  this  verse,  therefore,  is,  that  the 
Lord  Jesus  comes  into  the  heart  prepared  for  him  and 
desiring    him,    and    draws    from  the    enjoyment   of  the 

*  "Honey  was  of  far  more  importance  formerly  than  it  is  now. 
There  was  no  sugar,  and  honey  had  to  supply  its  place,  besides  being 
eaten  in  its  primary  state.  Vast  quantities  of  it  must,  therefore,  have 
been  consumed;  and  the  importance  assigned  to  it  in  Scripture 
becomes  intelligible." — Kitto. 


344  COMMENTARY. 

virtues  blooming  there,  a  pleasure  that  can  be  best 
illustrated  to  man  by  saying,  it  is  like,  in  richness  and 
exquisiteness,  to  the  delight  had  in  dwelling  amid  the 
fragrance,  and  feasting  on  the  delicious  fruits,  of  an 
oriental  garden.  The  willingness  of  Jesus  to  answer 
prayer  i?  set  forth  in  many  places  of  the  Scriptures, 
but  nowhere  in  language  more  encouraging  than  this. 
The  idea  is  the  same,  and  in  expressions  equally  figura- 
tive, though  not  so  amplified  as  here,  in  John  xiv.  23, 
"We  will  come  unto  him,  and  make  our  abode  with 
him;"  and  in  Rev.  iii.  20,  "I  will  come  in  to  him,  and 
will  sup  with  him,  and  he  with  me."  Unbelief,  blunting 
the  spiritual  apprehension  of  the  soul,  keeps  us  from 
feeling  the  power  of  these  passages,  and  gathering  from 
them  due  consolation.  And  in  the  same  tone  are  the 
words,  "  Thus  saith  the  high  and  lofty  One  that  inhab- 
iteth  eternity,  whose  name  is  Holy,  I  dwell  in  the  high 
and  holy  place,  with  him  also  that  is  of  a  contrite  and 
humble  spirit."  Isa.  lvii.  15.  God  is  indeed  everywhere 
present,  but  he  is  said  to  dwell  in  the  places  where  his 
presence  is  manifested  in  brighter  displays  of  his  glory. 
Size  of  place,  greatness  of  extent  or  space,  is  not  requi- 
site for  a  habitation  for  him.  In  comparison  with  him 
the  grandest  world  and  the  most  obscure  retreat,  the 
most  widely  extended  garden  and  the  contracted  limits 
of  the  human  soul,  are  equally  mere  spots;  in  his  sight, 
the  dimensions  of  the  temple  on  mount  Moriah,  and  of 
the  heart  which  is  a  temple  for  the  habitation  of  God 
through  the  Spirit,  are  marked  by  no  difference  worthy 
of  notice.  Of  all  other  places,  the  redeemed  soul  was 
especially  created  for  a  shrine  in  which  may  shine  forth 
the  divine  glory;  and  hence,  Avhen  that  glory  is  thus 
manifested  in  the  heart,  there  God  is  said  to  dwell.  The 
idea  of  a  banquet  and  of  feasting  on  the  most  delicious 


CHAPTER   V.  1.  345 

fruits,  as  in  this  verse,  is  added  for  illustrating  to  our 
comprehension  the  exceedingly  great  delight  Jesus  has 
in  dwelling  in  such  soul  and  enjoying  its  graces  of 
holiness,  thankfulness,  and  praise:  as  Ave  say  of  the 
society  of  a  cherished  friend,  his  company  was  a  feast, 
so  the  same  mode  of  expression  is  used  here.  Even  this 
delight  does  he  take  in  answering  the  prayer  of  his 
people  and  manifesting  his  presence  in  their  soul,  when 
they  have  sought  the  preparation  of  the  heart,  and  are 
awaiting  him  in  humble  faith.  And  when  by  his  Holy 
Spirit  thus  bringing  us  into  union  with  him  by  pervad- 
ing and  enlivening  our  affections,  we  feel  his  presence, 
how  truly  may  he  be  said  to  be  feeding  on  the  fruits  of 
this  spiritual  garden;  and  how  deep  our  tranquil,  heav- 
enly enjoyment. 

"Eat,  0  friends;  drink,  yea,  drink  abundantly,  0 
beloved."  These  words,  spoken  by  the  bridegroom  to  his 
attendants,  express  the  wish  indulged  by  Jesus  to  have 
his  own  pleasure  shared  by  others,  here  called  "beloved 
ones."  The  angels  and  the  heavenly  host  take  a  deep 
interest  in  redemption  ;  there  is  joy  in  heaven  among  the 
angels  of  God  over  one  sinner  that  repenteth ;  into  these 
things  the  angels  desire  to  look.  They  sang  together 
and  shouted  for  joy  when  the  corner-stone  of  the  earth 
was  laid ;  they  announced  his  coming  at  Bethlehem ;  they 
attended  him  at  his  resurrection  and  at  his  ascension; 
and  when  the  Son  of  man  shall  come  in  his  glory,  all  the 
holy  angels  shall  be  with  him.  Through  all  our  pilgrim- 
age, these  are  ministering  spirits  sent  forth  to  minister  for 
them  who  shall  be  heirs  of  salvation;  and  at  death  the 
soul  is  carried  by  the  angels  to  Abraham's  bosom.  Such 
being  the  case,  it  is  not  strange  that  they  should  bo 
represented  as  attending  Jesus  in  his  visits  to  the  be- 
lieving soul,  and  as  being  allowed  to  share  with  him  the 
30 


346  COMMENTARY. 

delight  had  in  hovering  around,  contemplating  and  bless- 
ing those  whose  hearts  are  a  sacred  spot,  a  garden 
enclosed  of  the  King  of  kings,  filled  with  the  fruits  of 
those  holy  virtues  which  are  the  choicest  plants  in  the 
universe  of  God.  The  fellows  or  associates  in  the 
work  of  redemption,  above  whom  Jesus  is  anointed  with 
the  oil  of  gladness,  include  the  angels  of  heaven.  The 
words  "drink,  yea,  drink  abundantly,"  are  precisely  the 
same  in  the  Hebrew,  with  those  rendered  "they  drank 
and  were  merry  with  him,"  in  Gen.  xliii.  34.  The  latter 
means,  to  drink  to  the  full,  to  hilarity.  This  kind  of 
expression  is  common  in  the  East — as  in  the  following 
passage,  quoted  by  Sir  W.  Jones :  "  They  who  walk  in 
the  true  path  are  drowned  in  the  sea  of  mysterious 
adoration,  they  are  inebriated  with  the  melody  of  amorous, 
complaints."  They  simply  mean  that  these  holy  angels 
have  the  privilege  of  sharing  with  him  his  delight  in  the 
sanctified  soul.  They  attend  on  the  saints  and  derive 
exquisite  pleasure  from  hovering  around  us  by  the  per- 
mission and  command  of  our  Lord.  By  meeting  Jesus  in 
prayer,  among  other  motives  here  mentioned  for  en- 
couraging us  so  to  do,  we  have  this  as  the  crowning 
blessing,  that  there,  on  the  mountain  of  myrrh  and  hill  of 
frankincense,  we  have  coming  down  into  our  heart  the 
heavenly  Shechinah,  Jesus,  through  his  Holy  Spirit, 
encompassed  with  a  crown-like  host  of  angels.  How 
great  a  glory  and  protection !  Well  may  prayer  be  said 
to  secure  for  us  a  Avail  of  fire  round  about  us,  and  a  glory 
in  our  midst.  "The  angelic  host  of  the  Lord  encampeth 
round  about  them  that  fear  him,  and  delivercth  them." 
The  case  of  Elisha  was  but  what  is  enjoyed  by  the 
humblest  believer  now,  when,  in  the  midst  of  perils, 
''behold,  the  mountain  was  full  of  horses  and  chariots  of 
fire  round  about  Elisha."  2  Kings  vi.  17.       Thus,  for  his 


CHAPTER   V.  1.  347 

encouragement,  Jacob  was  permitted  to  have  a  view  of 
the  angelic  bands  which,  though  unseen,  had  been  around 
him  when  "the  angels  of  God  met  him;  and  when  Jacob 
saw  them  he  said,  This  is  God's  host."  Gen.  xxxii.  1. 
It  was  while  Daniel  was  praying,  that  Gabriel,  being 
caused  to  fly  swiftly,  came  to  him  with  a  gracious 
promise,  and  the  assurance  that  he  was  greatly  beloved. 
Dan.  ix.  20.  The  bereaved  disciples  were  all  with  one 
accord  in  prayer,  when  the  Holy  Spirit  came  with  a 
sound  from  heaven  as  of  a  rushing  mighty  wind.  While 
prayer  was  made  without  ceasing  of  the  church  unto  God 
for  Peter,  the  angel  of  the  Lord  appeared  to  him,  and 
brought  him  forth  from  prison.  And  "when  Solomon 
had  made  an  end  of  praying,  the  fire  came  down  from 
heaven,  and  consumed  the  burnt-offering  and  the  sacri- 
fices; and  the  glory  of  the  Lord  filled  the  house." 
2  Chron.  vii.  1.  And  it  was,  when  Jesus  our  forerunner 
had  gone  up  into  a  mountain  to  pray,  and  as  he  prayed, 
that  he  was  transfigured,  and  his  face  did  shine  as  the 
sun,  and  his  raiment  was  white  as  the  light ;  and  a  bright 
cloud,  the  same  that  had  dwelt  between  the  cherubim, 
overshadowed  them ;  and  behold  the  voice  of  God  out  of 
the  cloud.  Matt.  xvii.  1 ;  Luke  ix.  28. 

How  glorious  was  the  sight  in  Eden,  when  amid  the 
luxuriance  of  Paradise,  man,  just  created,  was  over- 
shadowed by  the  Shechinah,  the  dwelling-place  of  God; 
and  around  was  gathered  the  innumerable  company  of 
angels — the  Lord  and  all  his  attendants  rejoicing  in  the 
work  of  his  hands.  The  same  Sovereign  and  his  divine 
attendants  take  no  less  interest  now  in  man  formed  anew 
by  redemption ;  and  hover  over  him  with  equal  glory. 
The  idea  here  may  be  best  got  by  contemplating  a 
beautiful,  well-watered  garden,  Num.  xxiv.  5,  6,  as 
described  in '  chap.  iv.  12 — 15 ;  or  even  like  Eden,  with 


348  COMMENTARY. 

the  cloud  that  rested  over  the  mercy-seat,  dwelling  in  it 
as  its  light  and  glory;  while  an  innumerable  company  of 
angels  are  gathered  around  in  admiration  and  praise. 
And  when,  after  seasons  of  withdrawal,  in  prayer,  Jesus 
comes  again  into  the  garden  of  our  hearts,  it  is  as  the 
coming  down  of  the  cloud  of  glory  into  the  midst  of 
Paradise  to  overshadow  and  enlighten  it,  surrounded  by 
the  host  of  his  holy  angels. 

How  encouraging  are  the  motives  here  brought  together 
for  inclining  us  to  prayer !  How  delightfully  are  they 
developed  one  after  another,  till  ending  in  a  blaze  of 
glory,  in  the  assurance  that  by  faithful  prayer  we  receive 
Jesus  to  dwell  in  our  hearts  by  the  Shechinah  of  his 
Spirit,  and  are  encompassed  by  a  guardian  host  of 
angels ! 

Ver.  2. — I  sleep,  but  my  heart  waketh. 

This  passage,  to  the  end  of  ver.  8,  illustrates  the  exer- 
cises of  the  soul  in  a  time  of  spiritual  sloth  and  decay. 
After  thus  unfolding  to  us  his  love,  he  lets  us,  as  in  this 
passage,  see  our  depravity  and  indifference.  Our  reli- 
gious life  consists  of  a  series  of  revivals  and  of  with- 
drawals by  Jesus,  for  calling  into  exercise  and  putting  to 
the  test  our  graces.  When  under  the  influence  of  first 
love,  we  determine  never  to  forget  the  Saviour,  and  think 
the  thing  almost  impossible.  After  some  experience  of 
the  deceitfulness  of  the  heart,  when  at  some  subsequent 
period  we  have  had  our  souls  restored  and  made  to  lie 
down  in  green  pastures,  beside  the  still  waters,  we 
resolve  again  to  be  faithful  in  close  adherence  to  our 
Lord,  under  the  impression,  that  witli  our  present  know- 
ledge of  the  workings  of  sin,  and  the  glorious  displays 
made  to  us  of  the  loveliness  of  Christ,  and  of  his  love 
towards  us  personally,  Ave  shall  now  at  length  persevere ; 


CHAPTER    V.  2.  8±9 

but  we  soon  find  to  our  sorrow,  that,  left  to  ourselves,  we 
are  as  unsteady  and  unfaithful  as  ever.  It  is  surprising 
how  quickly  coldness  will  succeed  great  religious  fervour. 
To  the  experienced  believer  it  will  not  appear  strange, 
that  this  divine  allegory  should  bring  this  representation 
of  indifference  to  the  beloved  into  such  immediate  connec- 
tion with  the  remarkable  expressions  of  Jesus'  love  con- 
tained in  the  foregoing  chapter.  Where  is  the  Christian 
who  has  not  found  the  truth  of  this  in  his  own  experience? 
The  three  chosen  disciples  were  overcome  with  lethargy 
even  on  the  mount  of  transfiguration;  and  immediately 
after  the  first  affecting  sacrament,  they  not  only  fell 
asleep  in  Gethsemane,  but  all  forsook  Jesus  and  fled; 
while  Peter  added  thereto  a  denial  of  his  Lord,  with  pro- 
fane swearing.  While  the  bridegroom  tarried,  even  the 
wise  virgins  with  oil  in  their  lamps,  slumbered  and  slept. 
After  endearing  manifestations  of  Jesus'  love,  how  soon 
do  we  find  ourselves  falling  into  spiritual  slumber — often, 
like  the  disciples  on  the  mount,  under  the  full  light  of 
the  presence  of  the  Holy  Spirit.  And  after  periods  of 
revival,  in  the  same  way  will  churches  speedily  show  signs 
of  sinking  down  into  former  coldness. 

A  Persian  poet  has  almost  exactly  the  same  image: 
"Last  night,  my  eyes  being  closed  in  sleep,  but  my  good 
genius  awake,  the  whole  night,  the  live-long  night,  the 
image  of  my  beloved  was  the  companion  of  my  soul."* 

*  Mv.  Lane  gives  the  following  from  odes  of  the  Moslems,  snng  at 
their  religious  festivals.  Its  likeness  to  this  part  of  the  Song  is 
obvious: 

"0  gazelle,  from  among  the  gazelles  of  El- Yemen ! 
1  am  thy  slave  without  cost; 

The  phantom  of  thy  form  visited  me  in  my  slumber: 
I  said,  '0  phantom  of  slumber,  who  sent  thee  V 
lie  said,  '  He  sent  me  whom  thou  knowest ; 

30* 


350  C  0  M  M  E  N  T  A  R  Y . 

We  see  no  necessity  for  supposing,  with  some,  that  Ana- 
creon  must  have  got  from  the  Song  the  hint  of  his  ode, 
in  which  Love  is  represented  as  standing  at  his  door  at 
midnight,  and  begging  for  admittance,  lost  in  the  dark, 
chilled  and  drenched  with  the  dews.  Cicero  speaks  of 
persons  "semi-somni,"  half  asleep,  beholding  the  trite 
farces;  and  Seneca  reflects  on  some  who  lay  half  asleep 
until  mid-day.  This  phrase  is  sometimes  used  to  express 
a  sluggish,  slothful  man,  also  by  Plautus.  Here  it  im- 
plies that  while  the  body  was  overcome  with  drowsiness, 
and  thus  insensible  to  surrounding  things,  the  heart  was 
unaffected,  and  still  vigorous  in  its  affections,  though 
borne  down  and  controlled  by  the  action  of  the  body. 
The  medium  of  activity  for  the  mind  is  through  the  body; 
hence,  when  the  body  is  asleep,  though  the  heart  be 
awake,  the  individual  is  in  a  state  of  inactivity  which  can- 
not be  broken  till  the  body  is  aroused.  The  spiritual 
import  of  these  words  is  therefore  well  expressed  by  John 
Owen:  "  Woful  sloth  and  negligence  arc  apt  to  prevail  in 
us,  in  our  meditations  on  heavenly  things.  '  Though  our 
hearts  wake'  in  a  valuation  of  Christ,  his  love,  and  his 
grace,  yet  we  sleep  as  unto  the  due  exercise  of  faith  and 
love  towards  him.  Let  them  take  heed  of  their  aptness 
to  forget  endearing  manifestations  of  special  love.  When 
God  at  any  time  draws  nigh  unto  a  soul  Iry  his  Spirit  in 
his  word,  with  gracious  words  of  peace  and  love,  giving  a 
sense  of  his  kindness  upon  the  heart  by  the  Holy  Ghost, 
so  that  it  is  filled  with  joy  unspeakable  and  glorious  there- 
He  whom  love  occupies  thee.' 

Tin'  beloved  of  my  heart  visited  me  in  the  darkness  of  the  night : 

I     tood  to  show  him  honour  until  In'  sat  down. 

I  said,  •<)  thou,  my  petition  and  all  my  desire! 

Hast  thou  come  at  midnight  and  not  feared  the  watchman  '." 

He  said  to  me,  '  I  feared  ;  but,  however,  love 

Had  takeu  from  ine  my  soul  and  my  breath.'  " 


CHAPTER   V.  2.  351 

on;  for  this  soul,  upon  a  temptation,  a  diversion,  or  by 
mere  carelessness  and  neglect,  which  oftentimes  falls  out, 
to  suffer  this  sense  of  love  to  be,  as  it  were,  obliterated, 
and  so  to  lose  that  influencing  efficacy  unto  obedience 
which  it  is  accompanied  withal ;  this  also  is  full  of  unkind- 
ness.     An  account  hereof  we  have  in  Cant.  v.  1 — 6."" 

It  is  the  voice  of  ray  beloved  that  knocketk,  saying,  Open  to  me,  my 
sister,  my  love,  my  dove,  my  undefiled :  for  my  head  is  tilled  with 
dew,  and  my  locks  with  the  drops  of  the  night. 

Our  view  of  the  nature  of  the  Song  makes  it  unneces- 
sary for  us  to  say  anything  in  reply  to  those  who  view 
this  whole  passage  as  a  narrative  of  what  happened  in  a 
dream.  These  incidents,  like  the  supposable  incidents  of 
allegories  in  general,  are  grouped  together  for  the  mere 
purpose  of  illustrating  certain  points  of  religious  experi- 
ence. This  is  done  with  remarkable  beauty  and  delicacy, 
by  this  picture  showing  how  a  female  treated  a  friend 
standing  in  the  relation  to  her  of  a  husband  and  a 
brother,  as  noted,  chap.  iv.  9,  when  he  sued  for  admit- 
tance at  night  after  a  temporary  absence.  The  connec- 
tion seems  to  be,  When  I  was  sleeping,  but  my  heart 
waking  and  intent  on  my  friend,  behold  the  voice  of 
my  beloved  was  heard  knocking  at  the  door,  and  say- 
ing, "Open  to  me,  &c."     The  former   clause  expressed 

*  Madame  Guyon  speaks  of  the  early  part  of  her  residence  at  Gex  as 
bein-  characterized  by  sweet  and  happy  peace  of  mind,  and  the  most 
intimate  communion  with  God.  She  mentions,  that  a  number  of 
times  she  awoke  at  midnight,  with  such  a  presence  and  possession  of  God 
in  her  soul  that  she  could  no  longer  sleep,  but  arose  and  spent  hours  in 
prayer  and  praise,  and  divine  communion.  "  I  felt,  even  in  my  sleep, 
a  singular  possession  of  God.  He  loved  me  so  much  that  he  seemed  to 
pervade  my  being,  at  a  time  when  I  could  be  only  imperfectly  con- 
scious of  his  presence.  My  sleep  is  sometimes  broken— a  sort  of  half 
sleep— but  my  soul  seems  to  be  awake  enough  to  know  God,  when  it  is 
hardly  capable  of  knowing  anything  else."— Ufi  by  Ifrham,  vol.  i.  261. 


352  COMMENTARY. 

the  condition  of  the  soul  sunk  down  in  spiritual  drowsi- 
ness, sloth,  and  inaction.  This  sets  forth  the  tenderness 
of  Jesus  in  trying  to  rouse  us  from  our  slumbers,  and 
have  us  to  enjoy  his  society.  How  multiplied  and  tender 
are  his  terms  of  endearment — My  sister,  my  beloved 
female  friend,  my  dove,  my  perfect  one.  Chap.  iv.  7. 
The  word  "perfect  one,"  says  Dopke,  "does  not  mean 
physical  beauty,  as  Kleuker  thinks,  but  what  we  express 
by  my  angel,  a  pure  innocent  virgin."  A  glance  will 
show  that  while  these  epithets  are  of  unsurpassed  tender- 
ness, they  are  used  as  though  with  scrupulous  care  for 
guarding  against  the  indelicate  ideas  some  have  tried  to 
force  from  this  passage.  It  might  be  thought  that  such 
affecting  appeals  Avould  have  moved  in  an  instant  the 
bride  to  welcome  him  with  open  arms.  But  to  these  he 
adds  the  fact  of  his  being  damp  and  chilly  from  the  dew, 
which  was  very  copious,  especially  in  the  latter  part  of 
the  spring  and  the  beginning  of  autumn.  Maundrell 
says,  "  We  were  instructed  by  experience  what  the 
Psalmist  means  by  the  dew  of  Ilermon,  our  tents  being 
as  wet  with  it  as  if  it  had  rained  all  night."  "My  head 
is  filled  with  dew,  and  my  locks  with  the  drops  of  the 
night."  Could  it  be  thought  possible  that  such  an  appeal 
would  be  unsuccessful?  There  is  a  twofold  reference — 
to  his  tender  love  for  her,  ami  to  his  condition  as  house- 
less, chilled,  wet,  and  without  a  place  of  rest  for  the 
night. 

Thus  tenderly  docs  Jesus  appeal  to  us,  for  rousing  us 
from  our  spiritual  apathy  and  slumbers.  He  is  all  ten- 
derness. Concerning  all  his  dealings,  we  must  say,  "Thy 
gentleness    hath   made   me  great."'    Ps.  xviii.  35.      It  is. a 

Bad  evidence  of  the  strength  of  onr  corruptions,  that 
after  such  displays  of  his  Love,  we  should  ever  sink  down 
into  indifference.     Even  with  grace   in  the  .soul,  with  the 


CHAPTER  V.  3.  353 

heart  awake,  we  find  ourselves  falling  asleep,  l>orne  down 
by  the  business  of  life,  the  charms  of  the  world,  or  the 
infirmities  of  the  flesh.  This  condition  is  one  of  outward 
comfort;  everything  around  us  is  pleasant,  as  when  re- 
posing at  night  on  our  Led;  and  we  are  feeling  the  dan- 
gers incurred  by  the  Christian  through  prosperity.  Had 
the  spouse  been  at  this  time  suffering  from  pain  or  fear, 
so  as  to  be  incapable  of  sleep,  and  to  feel  the  need  of  the 
presence  and  protection  of  the  beloved,  he  would  have 
found  her  watching  for  his  return,  and  would  not  have 
been  obliged  thus  to  sue  for  admission.  At  such  times, 
in  our  heartless  indifference,  how  tenderly  does  he  try  to 
regain  and  rouse  our  love.  What  tenderness  was  there 
in  the  look  he  turned  on  backsliding  Peter ;  and  also  in 
the  words,  "Simon,  son  of  Jonas,  lovest  thou  me?"  It 
might  be  supposed  that  the  simple  words,  "Behold,  I 
stand  at  the  door  and  knock,"  would  be  enough  to  make 
us  leap  from  our  spiritual  slumbers,  without  such  sub- 
duing language  as  is  here  used. 

\  i  i;    3.  —  I   have  put  off  my  coat;    how  shall   I  put  it  on?      I   have 
washed  my  feet;  how  shall  1  defile  them? 

These  words  mean,  that  as  the  bride  had  retired  to 
rest,  she  could  not  put  herself  to  the  trouble  of  arising, 
even  to  let  in  the  beloved.  The  bath  is  mentioned  in  the 
(  Mvssey,  in  connection  with  retiring: 

Give  him  the  bath,  arrange  his  couch  with  rugs 
of  warmth  and  costliness,  and  linen  soft, 
There  to  await  the  gohlen-throned  morn. 

As  Lady  Montague  assures  us,  the  houses  of  the  great 
ladies  are  kept  clean  with  as  much  nicety  as  those  of 
Holland,  this  pretence  must  appear  still  more  frivolous. 
Taken  as  an  illustration  of  the  nature  of  the  excuses 
formed  by  the   soul    for  neglecting   to  receive  Jesus   at 


354  COMMENTARY. 

times  of  spiritual  lethargy,  these  words  are  true  and 
instructive.  To  us,  it  would  seem  impossible  that  the 
spouse  could  indulge  or  give  such  a  reason.  Yet  the 
thing  signified  hereby  has  happened,  how  often,  in  our 
own  experience.  When,  in  our  indifference  to  him,  Jesus 
has  stood  near  and  allured  by  the  tenderest  influences, 
how  often  have  we  allowed  personal  ease,  worldly  plea- 
sure, business,  and  indeed  sheer  indolence,  to  make  us 
indifferent  to  his  tenderness,  and  cause  us  to  allow  him  to 
remain  suing  for  admission  to  our  hearts.  The  most 
trivial  thing  is  enough  to  keep  us  from  running  to  meet 
him  in  the  duty  of  secret  prayer,  of  the  social  meeting, 
of  scripture-study  and  self-examination,  of  attending  in 
the  sanctuary,  of  giving  to  the  cause  of  benevolence,  of 
co-operating  in  Christian  activity,  of  ministering  to 
the  necessity  of  saints.  The  same  truth  is  illustrated 
in  the  conduct  of  those  bidden  to  the  supper,  when 
"they  all  with  one  consent  began  to  make  excuse."  Luke 
xiv.  18. 

Ver.  4. — My  beloved  put  in  his  hand  by  the  hole  of  the  door,  and  my 
bowels  were  moved  for  him. 

On  the  whole,  the  best  explanation  of  the  first  clause 
of  this  verse,  seems  to  us  that  which  may  be  got  from  a 
statement  of  Wilkinson,  taken  with  one  in  the  "Mission 
of  Inquiry  to  the  Jews."  "The  folding  doors  had  bolts 
in  the  centre;  a  bar  was  placed  across  from  one  wall  to 
the  other:  and  in  many  instances  wooden  locks  secured 
them  by  passing  over  the  centre,  at  the  junction  of  the 
two  folds.  These  locks  were  probably  on  the  principle 
of  those  now  used  in  Egypt,  which  are  of  wood,  and  are 
opened  by  a  key  furnished  with  several  fixed  pins,  answer- 
ing to  a  similar  number,  that  fall  down  into  the  hollow 
movable  tongue,  into  which  the  key  is  introduced  when 
they  fasten  or  open  the  lock."     "lie  showed  us  the  key 


CHAPTER   V.  4.  355 

of  his  cottage,  commonly  used  for  the  door,  which  is 
nothing  more  than  a  piece  of  wood  with  pegs  fastened  in 
it,  corresponding  to  small  holes  in  a  wooden  bolt  within. 
It  is  put  through  a  hole  in  the  door,  and  draws  the  bolt 
in  a  very  simple  manner.  The  large  opening  through 
which  the  key  is  introduced,  illustrates  these  words  in  the 
Song."  The  words,  "put  in  his  hand  by  the  hole  of  the 
door,"  we  prefer  reading,  "withdrew  his  hand  from  the 
hole  of  the  door."  This,  perhaps,  is  more  strictly  the 
meaning  of  the  Hebrew,  and  gives  a  sufficient  reason  for 
her  rising  at  that  particular  moment  for  opening  the  door 
to  him.  He  might  have  removed  the  bolt  and  entered 
without  her  assistance;  but  after  having  put  his  hand 
through  the  aperture  and  made  a  movement  towards 
opening,  finding  her  still  untouched  by  his  very  tender 
appeal,  and  treating  him  with  indifference,  he  stopped, 
withdrew  his  hand,  and  departed.  This  roused  her  from 
her  lethargy,  and  brought  her  to  her  senses.  She  had 
an  ardent  affection  for  the  beloved,  notwithstanding  this 
exhibition  of  indifference.  With  the  thought  of  his  ten- 
derness and  her  own  unkindness  flashing  on  her  mind, 
the  idea  of  losing  his  society,  and  having  him  to  remain 
longer  under  the  chilling  dews,  touched  her  heart,  and 
roused  into  full  vigour  all  her  dormant  love. 

In  this  state  of  apathy,  Jesus  makes  attempts  for 
gaining  admission  to  our  hearts.  The  beloved  did  more 
than  merely  address  the  bride  in  endearing  terms;  he 
tried  to  open  the  door.  Our  Saviour  not  only  "  speaks 
to  the  heart  of  Jerusalem,"  but  tries  to  unbar  the  en- 
trance to  the  soul,  that  he  may  come  in  and  sup  with  us, 
and  take  up  there  his  abode.  At  times  when,  though 
the  heart  feels  the  value  of  Christ,  faith  and  love,  with 
their  corresponding  activity  in  his  service,  are  slumbering, 
we   find  Jesus   making  efforts  to  arouse  us  by  moving 


35(3  COMMENTARY. 

sweetly  on  the  heart  with  his  Holy  Spirit,  and  by  various 
gracious  acts  of  his  providence.  Repeatedly  may  we 
have  felt  an  influence  on  the  heart,  we  could  not  tell 
how,  or  whence,  surprising  us  in  our  coldness,  coming 
even  without  our  prayers,  warming  our  affections,  making 
us  feel  greater  interest  in  spiritual  things,  and  causing  us 
to  be  sensible  that  it  was  indeed  Jesus.  He  had  truly 
come  unsought.  We  were  still  in  our  slumbers,  even  yet 
hardly  enough  awake  to  feel  the  force  of  his  whispers  of 
love,  so  beautifully  though  inadequately  shadowed  forth 
lby  this  touching  language  of  the  beloved.  Circumstances 
of  ease  around  us,  gloom  on  the  mind,  drowsiness  on  the 
heart,  made  us  reluctant  to  shake  off  our  lethargy,  and 
arise  to  give  him  a  cordial  welcome.  We  were  precisely 
in  the  condition  of  a  person  partially  aroused  from  sleep. 
His  appeals  failed  to  make  a  successful  impression ;  and 
we  were  satisfied  to  quiet  conscience  with  the  most  frivo- 
lous excuses.  At  length  the  influence  felt  moving  on  the 
heart  began  to  subside;  and  the  soul,  instead  of  passing 
on  to  such  full  measures  of  the  Holy  Spirit  as  had  been 
enjoyed  in  the  presence  of  Jesus,  found  the  light  of  his 
countenance  withdrawing,  spiritual  impressions  growing 
fainter,  and  the  affections  settling  down  into  deeper 
torpor  and  gloom.  Symptoms  of  his  withdrawal  began 
first  to  bring  us  to  our  senses.  The  fear  of  losing  one 
who  had  so  loved  us,  and  had  just  been  speaking  to  us  so 
tenderly,  moved  our  hearts  towards  him,  and  made  us  rise 
to  give  him  a  welcome.  The  three  following  truths  arc 
therefore  embodied  in  this  verse : — when  we  are  in  a  state 
of  spiritual  coldness  and  indifference,  Jesus  often  takes 
steps  for  arousing  us  from  our  lethargy,  and  gaining 
admittance  to  our  hearts ;  continued  neglect  on  our  part 
will  lead  him  to  stop  these  exertions  and  withdraw ;  then 
when  he  is  withdrawing  do  we,  frequently,  first  awake  to 


CHAPTER   V.  5.  357 

a  sense  of  the  desirableness  of  his  presence,  and  the 
value  of  his  love. 

Ver.  5. — I  rose  up  to  open  to  my  beloved ;  and  my  hands  dropped 
with  myrrh,  and  my  lingers  with  sweet-smelling  myrrh,  upon  the 
handles  of  the  lock. 

There  is  an  interpretation  of  this  verse  which  seems  to 
us  incorrect,  and  to  have  been  suggested  by  a  Roman 
custom : 

With  tears,  the  ling'ring  lover  at  the  door 
Hangs  flowery  wreaths,  and  with  perfume  bedews 
The  threshold,  and  impresses  many  a  kiss.* 

With  this  the  idea  would  be,  that  the  beloved  had  poured 
liquid  myrrh  profusely  on  the  handle  of  the  bolt  or  lock, 
and  this  it  was  that  perfumed  the  hand  of  the  spouse. 
But  the  more  reasonable  view  is,  that  in  her  room  were 
standing,  according  to  the  custom  of  the  times,  vases  of 
perfumes  as  well  as  other  presents,  such  as  eastern  ladies 
prepare  for  welcoming  their  lovers :  as  in  Hafiz, 

"For  me  the  angel  of  my  heart  prepares 
Chaplets  and  unguents,  breathing  fragrant  airs." 

With  this  compare  Prov.  vii.  17.  In  climates  so  warm 
as  to  keep  persons  almost  constantly  in  a  state  of  sensible 
perspiration,  it  is  found  a  great  comfort  to  have  the  palms 
of  the  hands  and  the  soles  of  the  feet  in  a  comparatively 
dry  state,  particularly  as  to  the  hands,  which  would 
otherwise  moisten  whatever  they  handled.  Perfumes,  as 
mentioned  by  Pliny,  were  placed  on  the  back  of  the  hand 
as  the  coolest  part  of  the  body,  and  as  causing  their 
fragrance  to  exhale  with  greatest  richness. f     The  free 

*  Lucretius,  iv.  1171. 

f  "He  was  making  his  toilet  for  the  day;  and  his  hands  were  be- 
dewed with  the  perfumes  which  his  valets-de-chambre  had  poured  upon 
them." — Lamartine's  Restoration  of  Monarchy  in  France,  vol.  ii.  195. 

31 


358  COMMENTAR  Y. 

use  of  odours  by  oriental  ladies  in  meeting  their  loved 
ones,  is  mentioned  in  Esther,  chap.  ii.  12.  Noat  in  rising 
to  meet  her  beloved,  the  spouse  made  use  of  these  per- 
fumes; and  according  to  the  usual  custom,  poured  of 
them  on  the  back  of  the  hands,  perhaps  the  more  freely 
from  her  anxiety  and  haste ;  this  perfume,  thus  so 
liberally  used,  bedewed  the  handles  of  the  lock  with  its 
precious  drops.  The  word  "sweet-smelling,"  means 
liquid,  or  that  which  has  wept  drop  by  drop,  tear-like, 
from  the  tree,  and  is  consequently  most  precious.  To 
use  such  perfume,  and  thus  liberally,  was  the  most  pal- 
pable proof  a  bride  coujd  give  her  lover,  of  welcoming 
his  presence.  Hence,  after  the  indifference  of  the  spouse, 
as  she  wished,  on  awaking  to  a  sense  of  her  unkindness, 
to  make  the  beloved  feel  how  cheerfully  she  received  him, 
she  naturally  used  her  very  best  perfume,  and  that  very 
freely,  so  much  so  that  it  dropped  on  the  handle  of  the 
bolt.  For  showing  her  love,  there  came  to  Jesus  a 
woman  having  an  alabaster  box  of  very  precious  oint- 
ment. The  text  does  then  represent  the  anxiety  of  the 
soul,  when  awaked  to  a  sense  of  the  unkindness  and  guilt 
of  its  spiritual  sloth,  to  meet  Jesus  with  every  possible 
demonstration  of  welcome  and  affection.  We  wish  to 
make  amends  for  past  ingratitude  and  indolence.  In  the 
case  illustrated  by  the  spouse,  the  believer  has  the  influ- 
ences of  the  Holy  Spirit,  the  liquid  myrrh,  resting 
sometimes  even  richly  on  his  heart.  "Without  these, 
there  can  be  no  earnest  seckino;  after  Jesus. 

Ver.  G. — I  opened  to  my  beloved;  but  my  beloved  had  withdrawn  him- 
self, and  was  gone :  my  soul  failed  when  he  spake :  I  sought  him, 
but  I  could  not  find  him ;   I  called  him,  but  he  gave  me  no  answer. 

At  length,  coming  with  a  desire  to  give  him  a  cordial 
welcome,  the  spouse  opened  the  door  for  the  beloved,  but 
found  that  he  had  turned  away,  was  gone.     In  the  words, 


CHAPTER   V.  7.  359 

"my  soul  failed  when  lie  spake,"  we  read  the  three  latter, 
literally,  'because  of  his  speaking,'  or  'after  his  speaking.' 
Such  may  be  the  force  of  the  preposition  here  used  with 
the  infinitive.  The  meaning  would  then  be,  not  that  her 
soul  fainted,  or  she  was  overcome  while  he  was  speaking, 
but  after,  and  in  consequence  of  what  he  had  said. 
Finding  him  gone,  she  called  to  mind  his  tender,  affecting 
language,  and  was  so  overcome  thereby  as  to  be  almost 
unmanned.  Recovering  herself,  she  began  to  seek  him, 
but  could  not  find  him;  she  called,  but  got  no  answer. 

It  is  dangerous  for  us  to  hesitate  and  delay  when  Jesus 
shows  willingness  to  enter  the  soul  again  by  his  Holy 
Spirit.  When  he  has  been  kind  enough  to  seek  us  out  in 
our  decay,  we  should  run  with  eagerness  to  meet  him  at 
the  first  intimation  of  his  approach.  Neglect  to  do  so, 
leads  to  his  withdrawal,  and  lays  up  for  us  periods  of  toil, 
sorrow,  desertion,  and  humiliation.  Grace  in  the  heart 
may  keep  our  affections  vigorous ;  he  will  not  gratify  us 
with  sensible  proofs  of  his  presence.  The  recollection 
of  his  kindness  and  his  melting  words  of  love  during  our 
period  of  sloth,  affects  us  very  deeply ;  causes  our  soul  to 
fail ;  and  arouses  us  to  great  exertions  in  seeking  him  for 
repairing  the  consequences  of  our  neglect.  By  this 
carnal  security  and  sloth,  the  believer  has  lost  very  many 
periods  of  delightful  communion  with  Jesus,  and  been 
obliged  to  encounter  painful  difficulties,  with  seasons  of 
darkness,  reproach,  and  persecution. 

Ver.  7. — The  watchmen  that  -went  about  the  city  found  me,  they  smote 
me,  they  wounded  me;  the  keepers  of  the  walls  took  away  my  veil 
from  mc. 

The  spouse  had  before  sought  the  beloved  by  night 
in  the  streets,  but  under  different  circumstances.  See  chap, 
iii.  2,  3.  In  the  former  case,  there  was  no  treating  of 
the  beloved  with  neglect;  and  as  she  sought  him  from 


360  COMMENTARY. 

the  impulse  of  deep  affection,  she  found  him  almost 
immediately,  without  difficulty;  here  as  the  result  of  her 
neglect  she  encounters  much  unpleasantness  and  trouble. 
The  watchmen  treated  her  in  an  unworthy  manner. 
Watchmen  were  customarily  employed  in  Jerusalem ;  and 
their  post  was  at  the  gates;  at  night  watchmen  were 
accustomed  to  perambulate  the  city.  These  represent 
the  ministers  of  the  Church,  with  whom  the  believer  is 
naturally  brought  in  contact,  when  suffering  under  spirit- 
ual desertion,  and  seeking  Jesus  in  times  of  darkness  and 
trial. 

The  watchmen  viewed  the  spouse  as  a  bad  woman;  for 
females  Avere  not  allowed  to  go  about  the  streets  in  the 
night.  They  smote  her,  wounded  her,  and  took  away  her 
veil:  the  last  is  the  greatest  indignity  that  can  be  offered 
to  an  oriental  lady.  The  meaning  is,  they  did  not  recog- 
nize her  claims  to  respectability ;  and  treated  her  as  one 
positively  vicious.  Her  conduct,  though  not  morally 
wrong,  A\as  unusual.  As  it  Avas  not  customary  for  them 
to  see  a  respectable  female  under  such  circumstances, 
they  supposed  no  one  could  be  reputable  AA'hile  acting 
thus.  Hers  was  a  manifestation  of  female  devotion  they 
had  never  yet  seen.  Christians  animated  by  a  holy  zeal, 
under  intense  influences  of  the  Holy  Spirit,  have  often 
met  with  ill-treatment  from  their  brethren,  and  even  from 
the  ministry,  the  Avatchmen  of  Zion  who  should  help  them 
in  their  search  for  the  object  of  their  affection,  rather 
than  treat  them  as  destitute  of  suitable  claims  to  be 
considered  real  lovers  of  Jesus.  This  disposition  has  not 
been  confined  to '  any  one  sect;  it  belongs  to  human 
nature,  and  has  shown  itself  in  men  of  every  creed. 
Every  pious  exercise  differing  in  vigour  and  degree  from 
the  current  feeling  of  nominal  Christians  and  the  im- 
aginary standard  of  particular  churches,  is  viewed  with 


CHAPTER    V.   8.  361 

suspicion,  as  distempered  and  spurious,  as  the  offspring 
of  fanaticism,  however  unmistakenly  it  may  bear  the 
marks  of  the  Holy  Spirit.  In  their  fear  of  what  is  called 
fanaticism,  some  persons  shun  what  are  genuine  religious 
-affections.  Many  a  poor  soul,  with  a  heart  aching  and 
burning  to  know  more  of  Christ,  has  had  its  honest 
inquiries  met  with  reproach  or  indifference.  Hence,  in 
every  age,  when  spiritual  decay  has  been  prevalent, 
persons  taking  the  lead  in  reviving  evangelical  religion 
have  had  to  encounter  ill-treatment  and  persecution. 
"Your  brethren  that  hated  you,  that  cast  you  out  for 
my  name's  sake,  said,  Let  the  Lord  be  glorified :  but  he 
shall  appear  to  your  joy,  and  they  shall  be  ashamed." 
Jesus  himself  was  cast  out  from  the  synagogue  ;  and,  at 
last,  put  to  death.  Shall  we  mention  Chrysostom,  Luther  ? 
nay,  the  whole  history  of  the  Church  is  an  illustration. 
Thus  was  Lady  Guyon  treated  in  France;  Edwards  at 
Northampton ;  and  the  Evangelical  brethren  of  the  pres- 
ent day,  in  Scotland.  Every  Christian  communion  has  a 
general  type  of  piety  peculiar  to  itself;  and  many  look 
with  incredulty  on  any  manifestation  of  holy  affections  of 
a  kind  at  all  different. 

Vbr.  8.— I  charge  you,  0  daughters  of  Jerusalem,  if  ye  find  my  beloved, 
that  ye  tell  him,  that  I  am  sick  of  love. 

See  remarks  on  chap.  ii.  5 — T.  Leaving  the  watchmen 
who  had  ill-treated  her,  the  spouse  turns  to  the  daughters 
of  Jerusalem  as  more  congenial  friends.  To  them  she 
opens  her  feelings;  their  interest  she  seeks  to  enlist. 
Thus  the  humble  believer,  received  with  coldness  and 
repulse  by  those  high  in  authority,  turns  away  to  find 
kindred  spirits  and  sympathizing  hearts  among  unknown 
brethren  of  a  deeper  religious  experience. 

We  see  here  that  holy  love  and  holy  joy  do  not  always 
exist  together  in  equal  degree.  There  may  be  very  much 
31* 


302  COM  ME  NT  Alt  Y. 

of  the  former  during  an  absence  of  the  latter.  The  soul 
maybe  sick  of  love  to  Jesus,  while  mourning  the  with- 
drawal of  his  presence,  and  struggling  amid  the  darkness 
of  temptation,  obloquy  and  sorrow.  "Want  of  joy  is  no 
proof  of  the  absence  of  grace.  A  beloved  friend  may 
be  as  devotedly  loved  when  we  are  separated  from  him 
by  distance  and  struggling  with  difficulties,  as  when  we 
are  peacefully  enjoying  his  society.  It  were  certainly 
unreasonable  to  doubt  our  love  to  him,  or  his  love  to  us, 
because  necessary  duties  of  life  often  separated  us.  And 
in  these  hours  when  Jesus  has  left  us,  even  though 
through  our  own  neglect,  we  may  still  be  comforted  with 
the  assurance  of  loving  him,  if  we  persevere  in  anxiously 
seeking  him,  even  amid  darkness,  suspicion,  and  trial. 
We  must  assuredly  love  him,  when  able  to  adopt  the 
words  of  Augustin,  "What  shall  I  say?  what  shall  I  do? 
whither  shall  I  go?  where  shall  I  seek  him?  or  when 
shall  I  find  him?  whom  shall  I  ask?  who  will  tell  my 
beloved  that  I  am  sick  of  love?" 

Yeii.  0. — What   is    thy  beloved    more   than  another  beloved,    <>    thou 
fairest  among  women?  what  is  thy  beloved  more  than  another  beloved, 

that  thou  dost  so  charge  us? 

The  daughters  of  Jerusalem  seeing  the  beauty  of  the 
spouse,  knowing  her  character,  and  noticing  her  very  fer- 
\ciit  love,  are  naturally  led  to  ask  her  what  there 
peculiarly  attractive  in  her  beloved,  what  arc  his  excel- 
lences mote  than  those  of  any  other.  This  inquiry  pre- 
pares the  way  very  fitly  for  the  beautiful  illustration  that 

follows  of  the  loveliness  of  Jesus.  On  the  words  ki  ( > 
thou  fairest,  &c,"  see  chap.  i.  8.  This  question  was  put, 
not  by  foreigners,  hut  by  the  daughters  of  Jerusalem. 
And  when  real  Christians  sometimes  meet  with  those  who 

have  had  brighter  views  than  themselves  of  the  lovelim » 
of  our  Lord,  they  are  ready  to  make    the  same  inquiry, 


CHAPTER   V.  10.  363 

to  ask  what  we  see  in  Christ  to  make  us  speak  of  him 
with  such  fervour.  Every  person  has  some  leading  object 
of  affection,  on  which  the  heart  is  devotedly  set.  For 
instance,  the  soldiers  of  Napoleon  found  this  object  in 
their  emperor ;  and  should  they  put  this  question,  what 
must  be  the  answer?  AVhat  is  Christ  Jesus,  the  beloved 
of  the  saint,  more  than  the  beloved  of  those  soldiers? 
Others  have  the  heart  set  on  a  cherished  husband,  wife, 
or  child:  -what  is  Christ  more  than  these?  Again,  some, 
like  the  fair  youth  Narcissus,  "who  became  enamoured 
with  the  beauty  of  his  OAvn  form  seen  in  a  pellucid  foun- 
tain, make  self  the  idol  of  their  hearts ;  others  fix  their 
hearts  on  a  heap  of  dust,  called  gold;  while  others  in 
love  with  the  beautiful,  entwine  around  a  work  of  imagi- 
nation, a  picture,  or  a  statue,  the  warm  affections  of  the 
heart.  What  is  the  beloved  of  the  saint,  Jesus,  more 
than  the  beloved  of  these  ? 

Yer.  10. — My  beloved  is  white  and  ruddy,  the  chiefest  among  ten 
thou  sand. 

The  principles  guiding  the  interpretation  of  this  whole 
passage  to  the  close  of  the  chapter,  have  been  already 
explained.  The  nature  of  this  description,  and  of  the 
others  like  it  in  the  Song,  is  precisely  such  as  is  seen  in 
the  exhibition  of  a  piece  of  fine  statuary  or  a  beautiful 
painting.  Should  a  person  wish  to  represent  to  another 
the  impression  made  on  his  own  mind  by  gazing  on  the 
Apollo  Belvidere,  he  must  proceed  on  the  same  general 
principles  here  adopted,  though  his  comparisons  and  lan- 
guage must  be  necessarily  different.  Persons  of  culti- 
vated taste  feel  it  is  not  improper  to  study  finished  works 
of  art;  and  even  in  the  present  advanced  stage  of  civili- 
zation, statues  with  little  or  no  drapery  arc  placed  among 
the  choicest  productions  of  genius,  and  gazed  on  by  thou- 
sands  of   both   sexes,  in   company,   without    a   blush   or 


3(J4  COMMENTARY. 

thought  of  any  tiling  indelicate.  Does  any  one  deem  it 
an  offence  against  good  taste,  to  exhibit  or  to  study  the 
Apollo,  the  Venus  de  Medici,  or  the  Greek  Slave  ?  Those 
who  are  willing  to  admire  such  undying  productions,  can- 
not with  any  consistency  find  fault  with  these  portraits  of 
the  Song.  The  difference  between  the  two  cases  is  simply 
this — what  statues  do  through  marble,  the  Song  does 
through  words.  These  delineations  in  the  Song  give  a 
picture  of  a  noble  human  form,  around  which  is  thrown 
every  drapery  necessary  to  add  to  the  beauty  and  gratify 
the  most  delicate  taste.  In  defence  of  these  exquisite 
delineations  of  the  beautiful  in  the  human  form,  we  arc 
not  willing  to  plead,  as  might  be  justly  done,  that  at  the 
time  the  Song  was  written,  its  language  was,  in  point  of 
modesty,  far  ahead  of  the  most  refined  nations ;  and  that 
when  our  translation  of  the  Bible  was  made,  these  pas- 
sages were  far  above  the  general  tone  of  English  litera- 
ture. We  take  rather  the  higher  and  stronger  ground, 
that  these  representations  are  in  perfect  accordance  with 
the  constitution  of  the  human  mind,  and  with  principles 
universally  admitted  in  the  fine  arts.  The  sculptor  wish- 
ing to  represent  the  perfect  beauty  of  the  human  form, 
portrays  it  by  a  resemblance  of  man  wrought  in  marble. 
The  custom  of  mankind  is  to  set  off  the  body  with  dress 
and  ornaments  drawn  from  different  parts  of  the  world, 
such  as  gold,  gems,  silks,  plumes,  &c.  Why,  therefore, 
should  it  be  thought  strange  that  the  Holy  Spirit  should 
draw  together  beautiful  objects  from  different  quarters, 
for  representing  the  beauty  of  the  body?  Beautiful 
attire  invests  the  body  according  to  a  natural  custom; 
why  should  not  the  same  right  be  granted  concerning  an 
ideal  body  around  which  is  thrown  the  drapery  of  the 
beautiful  thoughts  here  grouped  together.  When  it  is 
said  that  such  and  such  parts  of  the  body  are  thus  and 


CHAPTER  V.   10.  365 

thus  beautiful,  the  meaning  is,  there  is  thrown  over  a 
human  form  a  drapery  and  ornaments  formed  of  the  ideas 
suggested  by  these  comparisons.  These  illustrations  form 
a  splendid  drapery,  the  design  of  which  is  to  set  oft*  with 
perfect  grace,  and  heighten  to  the  greatest  possible  degree, 
every  beauty  of  the  human  form ; — having  done  this,  the 
Holy  Spirit  points  to  such  portraiture,  to  such  embodi- 
ment of  beauty,  and  says,  That  may  be  an  illustration  of 
the  beauty  there  is  in  Jesus.  Wishing  to  set  forth  to 
mortal  eyes  the  beauty  seen  in  Christ,  the  wisdom  of 
God,  the  Holy  Spirit  represents  these  not  in  marble  that 
may  be  mutilated,  and  may  perish,  but  in  language  that 
can  never  die;  and  gathers  in  this  language  the  most 
beautiful  comparisons  and  richest  expressions  possible. 
Could  no  other  reason  be  given  for  inserting  these  pas- 
sages in  the  Scriptures,  this  would  be  sufficient — that 
Christians  of  undoubted  piety,  deep  experience,  and 
great  purity  of  heart,  have  found  these  illustrations  of 
the  loveliness  of  Christ,  a  source  of  instruction  and  un- 
speakable delight — not  only  not  suggesting  unhallowed 
thoughts,  but  feeding  the  soul  with  meditations  kindred 
with  those  of  heaven. 

"Xe  from  thenceforth  doth  any  fleshy  sense 
Or  idle  thought  of  earthly  things  remaine: 
So  full  their  eyes  are  of  that  glorious  sight, 
And  senses  fraught  with  such  satietie, 
That  in  nought  else  on  earth  can  they  delight, 
But  in  th'  aspec  of  that  felicitie, 
Which  they  have  written  in  their  inward  eye."* 

Like  pellucid  rills  from  different  springs,  the  trains  of 
beautiful  thoughts  flowing  from  the  various  illustrations 
here  mentioned,  combine  into  one  full  stream,  and  inun- 
date the  soul  with  a  flood  of  delight. 

*  Spenser's  Hymn  of  Hcaveuly  Beauty. 


3G6  COMMENT  A  R  Y. 

"When  it  is  said,  the  beloved  is  white  and  ruddy,  the 
meaning  is,  that  his  complexion  is  the  perfection  of  beauty 
and  health.  David  was  "ruddy,  and  withal  of  beautiful 
countenance,  and  goodly  to  look  to."  1  Sam.  xvi.  12. 
So  beautiful  is  our  beloved,  that  he  is  the  chief  among  ten 
thousand;  or,  literally,  he  is  lifted  up  as  a  banner  among 
an  innumerable  host;  that  is,  in  a  countless  host  the  eye 
would  naturally  rest  on  him  conspicuous  and  pre-eminent 
above  all  others,  as  it  distinguishes  a  banner  amid  tens  of 
thousands  of  people.  When  Milton  would  represent  Satan 
as  distinguished  above  his  compeers,  his  words  arc: 

"He,  above  the  rest, 
In  shape  and  gesture  proudly  eminent, 
Stood  like  a  tower." 

In  the  muster  of  the  fallen  angels  in  hell,  the  imperial 
ensign 

"Full  high  advanced, 

Shone  like  a  meteor,  streaming  to  the  wind. 

With  gems  and  golden  lustre  rich  emblazed:" 

thus,  towers  Jesus  above  all  others,  the  centre  of  attrac- 
tion to  whom  all  eyes  must  ever  be  turned,  even  amid  the 
innumerable  company  of  angels.  The  believer  feels  most 
truly,  that  wherever  he  goes,  under  all  circumstances, 
Jesus  is,  like  the  banner  in  an  armed  host,  the  centre  of 
attraction  to  which  his  eyes  are  always  anxiously  turned, 
the  rallying  point  of  his  soul,  full  high  advanced  above 
all  others ;  the  splendour  of  his  divinity  burning  with  a 
brilliancy  of  glory  richer  than  a  meteor  streaming  to  the 
wind,  brighter  than  the  cloud  that  rested  on  the  mount  of 
transfiguration.  That  mount,  with  the  crown-like  glory 
of  the  bright  cloud  then  resting  there,  was  distinguished 
above  all  other  mountains;  and  thus,  amid  the  hosts  of 
heaven,  Jesus  is  pre-eminent  by  the  crown  of  glory  and 


CHAPTER    V.  10.  367 

honour,  the  radiance  of  the  divinity  encompassing  him  as 
a  sun.  He  is  even  now  the  sun  by  whose  light  all  the 
youth  of  "the  sacramental  host  of  God's  elect"  move  to 
do  the  brave  acts  of  their  spiritual  warfare.  To  him  are 
we  exhorted  to  look,  him  to  imitate,  him  to  follow.  In 
this  grandeur  and  glory  of  his  divinity,  does  he  loom  up 
before  the  soul  in  the  hour  of  repentance,  in  trouble,  in  the 
valley  of  the  shadow  of  death.  In  heaven  he  will  be  the 
conspicuous  object  to  angels,  no  less  than  to  the  redeemed; 
for  who  besides  him  is  there  like  him,  even  in  heaven? 
In  him  are  combined  the  divine  and  human  natures;  and 
this  union  gives  rise  to  a  development  of  glory,  splendid 
and  remarkable,  as  it  is  singular  and  grand. 

In  this  verse,  therefore,  as  introducing  the  following 
description,  there  are  two  general  statements:  first,  that 
he  has  the  beanty  springing  from  the  clearness  of  com- 
plexion and  ruddy  glow,  bespeaking  perfect  health;  and 
that  there  is  something  in  his  general  appearance  which 
would  draw  attention  to  him  above  all  others,  even 
amid  an  innumerable  host.* 

*  Kitto  gives  from  the  Persian,  the  following  description  of  the  pa- 
triarch Joseph,  with  which  this  description  of  the  beloved  may  be  com- 
pared: "A  beauteous  youth,  who  eclipses  the  charms  and  graces  of  the 
houris  of  Paradise.  His  form,  polished  as  the  box-tree,  erect  as  the 
cypress.  His  locks,  falling  in  ringlets,  sealing  the  mouth  of  wisdom, 
and  arresting  the  feet  of  discretion.  His  forehead  shining  with  immor- 
tal beams,  surpassing  both  the  sun  and  the  moon.  His  eyebrows  arched, 
and  his  eyelashes  shading  his  sleepy  eyes.  His  eyes  beaming  mildness, 
his  eyelashes  darting  arrows.  His  lips  smiling  and  shedding  sweets, 
his  lips  dropping  honey.  His  pearly  teeth  between  his  ruby  lips,  like 
the  lightning  playing  upon  a  western  sky.  Laughing,  he  eclipses  the 
Pleiades;  smiles  and  jests  dance  upon  his  lips.  Pearly  drops  hang 
upon  his  doable  chin;  uponhisrosy  countenance  a  mole,  as  the  dark  ash 
in  the  midst  of  a  garden.  His  arms  like  silver,  and  well  proportioned; 
but  the  waist,  for  want  of  silver,  slender." 


3G8  COMMENTARY. 

Ver.  11. — His  bead  is  as  the  most  fine  gold;  his  locks  are  bushy,  and 
black  as  a  raven. 

The  words  rendered  "the  most  fine  gold,"  seem,  from 
the  original,  to  mean  the  choicest  gold,  such  as  kings  laid 
up  among  their  peculiar  treasures — gold  most  carefully 
refined.  Perhaps  Rosenmiiller's  idea  may  be  correct, 
when  he  understands  them  to  express  choice,  pure,  solid 
gold.  Our  apprehension  of  the  meaning  is,  that  the  head 
of  the  beloved  was  so  exquisitely  beautiful,  and  an  object 
of  such  pleasure  to  the  contemplation  of  the  bride,  she 
could  illustrate  her  feelings  in  gazing  on  it,  in  no  better 
way  than  by  saying,  they  were  as  delightful  as  they  would 
be  in  contemplating  a  statue  or  bust,  a  head,  sculptured 
by  a  finished  artist  from  the  finest  solid  gold.  Beyond 
the  ordinary  pleasure  had  in  gazing  on  a  finished  piece  of 
sculpture  from  marble  there  is  here  added  the  pleasure 
had  from  contemplating  the  same  wrought  from  the  finest 
gold. 

The  word  "locks"  expresses  the  forelocks  about  the 
temples;  the  word  "bushy"  has  received  different  inter- 
pretations, varying  in  their  shades  of  meaning,  but 
conveying  the  same  general  idea.  The  Septuagint  trans- 
late, "his  hair  is  like  the  young  leaves  of  the  palm." 
Dopke  renders  "palm  branches."  There  is  considerable 
uniformity  in  the  shape  of  the  leaves  of  the  palms.  They 
are  generally  feathery,  or  divided  like  the  plume  of  a 
feather;  sometimes  the  leaves  are  flag  like,  of  a  thin, 
flexible  texture,  and  curl  towards  the  extremities.  The 
leaves  of  the  Jaqua  palm  are  sixteen  or  seventeen  feet 
long,  their  extremities  arc  curled  like  plumes  ;  the  ulti- 
mate divisions  or  leaflets  flutter  lightly  and  airily  round 
the  slowly  balancing  central  leaf  stalks."*  The  hair 
may  be  very  aptly  compared  to  the  fine  wavy  young 

*  Humboldt's  Aspects,  318. 


CHAPTER  V.  12.  369 

leaves  of  the  palm  on  their  first  bursting  forth  from  the 
sheaths  in  which  they  are  contained.  The  idea  is,  that 
his  locks  were  full,  in  flowing  clusters,  like  waving  pen- 
dulous branches,  with  curls  rising  above  one  another  in 
profusion.  They  were  black  as  a  raven ;  that  is,  of  the 
purest  and  jettiest  black.  So  Ossian,  "Her  hair  was  the 
wing  of  the  raven."     And  the  Persian  poet — 

"  Thy  face  is  brighter  than  the  cheek  of  day, 
Blacker  thy  locks  than  midnight's  deepest  sway." 

And  again — 

"Of  black,  e'en  blackest  hue,  and  unconfined, 
Her  shadowy  tresses  wantoned  in  the  wind." 

Ver.  12. — His  eyes  are  as  the  eyes  of  doves  by  the  rivers  of  waters, 
washed  with  milk,  and  fitly  set. 

See  note,  chap.  i.  15.  Here  the  eyes  of  the  beloved 
are  compared  to  doves,  rather  than  to  the  eyes  of  doves, 
on  account  of  what  follows.  In  Ps.  lxviii.  13,  "  The 
wings  of  a  dove  covered  with  silver,  and  her  feathers 
with  yellow  gold,"  there  is  reference  to  those  brilliant 
and  sometimes  golden  reflections  which  the  lustrous  plu- 
mage of  some  doves  exhibits.  All  in  their  true  wild 
plumage,  have  iridescent  colours  about  the  neck ;  and 
often  reflect  flashes  of  the  same  colours  on  the  shoulders : 
this  is  expressed  in  the  clearest  light,  by  saying,  that 
these  doves  were  more  beautiful  than  when  washed  in 
streams  of  the  purest  water,  pure  and  brilliant  as  though 
washed  in  a  limpid  brook,  combining  with  the  transpa- 
rency of  water  the  whiteness  of  milk.  The  same  picture 
occurs  in  the  Gitagovinda :  "  His  passion  was  inflamed 
by  the  glances  of  her  eyes,  which  played  like  a  pair  of 
water-birds  with  azure  plumage,  that  sport  near  a  full- 
blown lotus,  on  a  pool  in  the  season  of  dew."  And 
again,  "  She  whose  wanton  eye  resembles  blue  water-lilies 
32 


370  COMMENTARY. 

agitated  by  the  breeze."  Doves  by  such  streams,  repre- 
sent beautifully  the  pupil  of  the  eye,  surrounded  by  its 
clear,  healthful  white ;  and  the  brooks  of  water  seem 
mentioned  for  illustrating  the  eye  as  the  fountain  of 
tears,  and  the  eyes  of  the  beloved  as  suffused  with  the 
tenderness  flowing  from  a  spring  deep  in  the  heart  of 
sympathy  and  love.  The  whole  comparison  represents 
the  eyes  as  sparkling  with  vivacity,  purity,  and  love  of 
the  greatest  tenderness.  The  last  words,  "fitly  set,"  are 
referred  by  some  interpreters  to  the  beautiful  setting  of 
a  gem  in  a  ring,  perhaps  to  the  precious  stones  in  the 
breast-plate  of  the  high-priest.  The  idea  would  then 
be,  that  while  his  eyes  amid  his  clustering,  waving,  raven 
locks,  were  beautiful  as  doves  sporting  by  the  transparent 
streams  around  which  gathered  trees  of  rich  foliage,  those 
eyes  were  brilliant  and  perfectly  set  in  his  head,  as  gems 
fitly  set  by  the  most  skilful  artist  in  the  finest  gold.  We 
prefer,  however,  to  render  the  whole  verse — -  His  eyes  as 
doves  by  valley-rills  of  water,  washed  in  milk,  reposing 
by  the  full  fountain  streams.'  The  idea  would  then  be 
that  of  milk-white  doves  in  a  rural  vale,  reposing  quietly 
by  rich,  full  streams,  flowing  from  pellucid  fountains. 

Ver.  13. — His  cheeks  are  as  a  bed  of  spices,  as  sweet  flowers:  his 
lips  like  lilies,  dropping  sweet-smelling  myrrh. 

Besides  fragrant  plants  and  flowers,  the  Jewish  gardens 
were  occupied,  in  a  considerable  degree,  with  the  growth 
of  medicinal  shrubs  and  herbs.  The  word  bed  here 
means  a  bed  raised  throughout,  or  at  least  in  the  middle; 
such  a  plat,  thickly  covered  with  sweet-smelling  flowers 
in  full  bloom,  was  a  most  delightful  object;  and  the 
spouse  laying  under  contribution  everything  most  beau- 
tiful in  nature,  says  the  pleasure  felt  by  her  in  gazing  on 
the  cheeks  of  the  beloved,  could  be  best  illustrated  by 


CHAPTER    V.  13.  371 

the  delight  caused  in  viewing  a  bed  filled  with  fragrant 
flowers. 

She  goes  farther,  however,  and  adds  force  to  the  idea. 
The  next  words,   "as   sweet  flowers,"   rendered   in  the 
margin  of  our  Bible,  "towers  of  perfumes,"  do  not  seem 
to    convey   the   idea   intended  by  the  original   Hebrew. 
This  word  generally  translated  "tower,"  is  used  for  an 
elevated  stage  or  platform,  in   Neh.  viii.  4,  and  ix.  4. 
It  seems   to  mean  trellises,   and    those    of  a   towering 
height,  covered  with  aromatic  flowers.     The  whole  verse 
would  then  read — '  His  cheeks  are  as  banks  or  mounds  of 
fragrant    flowers,    as    towering    trellises    covered    with 
aromatic  blooms.'     May  this  refer  to  the  artificial  ter- 
races frequently  covering  the  hills  of  Judea?     In  many 
places  it  is  terraced  continuously  for  miles.     Steep  hills 
are  converted  into  numerous  horizontal  beds,  rising  suc- 
cessively till  the  top  of   the  mountain  forms  the  last. 
On  ascending  a  mountain  pass,  a  traveller  counted  sixty- 
seven  terraces,  which  occupied  the  whole  side  of  the  hill ; 
while    considerably    higher    mountains   were    manifestly 
terraced   all   over   by  a  proportionally  greater  number. 
These   terraced   sides   formed    hanging   gardens,    rising 
beautifully  from  the  rich  valleys,  in  the  days  of  Israel's 
glory,  when  the  scene  must  have  been  as  fertile  as  now 
it  is  desolate,  and  as  beauteous  as  now  it  is  blasted.     In 
this  passage  may  the  spouse  therefore  say,  that  the  ruddy 
cheeks  of  the  beloved  excited  a  pleasure  like  that  felt  in 
gazing  on   beds  of   fragrant   flowers,  or   contemplating 
those    terraced    hills    covered    with    blooming    aromatic 
herbs  ? 

"  His  lips  like  lilies,  dropping  sweet-smelling  myrrh." 
These  words  illustrate  the  beauty  of  his  lips.  There 
may  be  a  reference  here  to  a  lily  of  deep  red  colour, 
mentioned  by  Pliny  as  much  esteemed  in  Syria.     That 


372  <J  U  M  M  ENTA  R  Y. 

the  colour  as  well  as  sweetness  and  general  beauty  of 
these  lilies  is  referred  to,  appears  probable  from  the  fol- 
lowing allusions  in  oriental  poets  :  "  Him  whose  lips  are 
like  a  red  lotos  in  full  bloom:"  "How  can  tulip-coloured 
wine  be  compared  to  the  rubies  of  thy  lips:"  "I  medi- 
tate on  the  fragrant  lotos  of  her  mouth,  on  her  nectar- 
dropping  speech,  on  her  lips  ruddy  as  the  berries  of  the 
bimba."  See  chap.  v.  5,  on  "sweet-smelling  myrrh." 
Sir  Thomas  Brown  supposes  this  refers  to  "the  roscid 
and  honey-drops  observable  in  the  flowers  of  martagons 
and  inverted  flowered  lilies ;  and  is  probably  the  standing 
SAveet  dew  on  the  white  eyes  of  the  crown-imperial,  now 
common  among  us."  This  whole  comparison,  then, 
means  that  his  lips  are  beautiful  as  those  roseate  lilies, 
distilling  drops  precious  as  the  most  precious  myrrh, 
limpid  as  the  morning  dew. 

Ver.  14. — His  hands  are  as  gold  rings  set  with  the  beryl:  his  belly  is 
as  bright  ivory  overlaid  with  sapphires. 

The  idea  here  is,  not  that  his  fingers  were  covered  with 
golden  rings,  but  that  the  fingers  were  as  gold  rings, 
rollers,  or  cylinders,  and  the  nails  were  as  the  beryl  set  in 
those  rings.  The  original  word  tarshish,  here  rendered 
beryl,  means  a  precious  stone,  so  called  because  brought 
from  Tarshish.  According  to  the  Septuagint  and  Josc- 
phus,  it  is  the  chrysolite — that  is,  the  topaz  of  the 
moderns,  which  is  still  found  in  Spain.  This  is  a  pre- 
cious stone  having  a  strong  glass  lustre.  Its  prevailing 
colour  is  wine-yellow,  of  every  degree  of  shade.  The  dark 
shade  of  this  colour  passes  over  into  carnation  red,  and 
sometimes,  though  rarely,  into  lilac;  the  pale  shade  of 
the  wine-yellow  passes  into  greyish,  and  from  yellowish 
white  into  greenish  white  and  pale  green.  This  stone 
was  highly  prized  by  the  Hebrews.    To  them  no  illustra- 


CHAPTER    V.  14.  373 

tion  could  be  more  beautifully  appropriate  for  giving  an 
idea  of  the  most  finely  formed  hands,  with  fingers  and 
nails  of  extreme  delicacy,  than  to  say  they  were  gold 
rollers  set  with  the  beryl.  • 

"  His  body  is  as  bright  ivory  overlaid  with  sapphires."* 
The  word  body,  rather  than  belly,  is  the  proper  one  to  be 
here  used :  it  means  the  whole  of  the  body  from  the 
shoulders  downwards.  The  sapphire  is  a  gem  so  called 
from  its  beauty  and  splendour.  It  is  next  in  hardness 
and  value  to  the  diamond,  and  is  mostly  of  a  blue  colour 
of  various  shades.  In  the  choicest  specimens  it  is  of  the 
deepest  azure;  and  in  others  varies  in  shades  of  all  de- 
grees between  that  and  the  pure  crystal  brightness  of 
water,  without  the  least  tinge  of  colour,  but  with  a  lustre 
much  superior  to  crystal.  The  Hebrew  word  answering 
to  "bright"  in  our  version  means  something  wrought, 
artificial  work ;  and  the  idea  intended  therefore  is,  that 
his  body  excited  feelings  of  beauty  like  those  caused  by 
gazing  on  a  curious  artificial  work  of  ivory  richly  inlaid, 
even  covered,  with  brilliant  sapphires.  For  expressing 
the  beauty  of  his  body,  the  highly  wrought  finely  polished 
ivory  was  not  sufficient.     It  has  a  beauty  combining  with 

*  Homer  has  a  like  illustration : 

As  when  a  Carian  or  Moeonian  nymph 

With  purple  ivory  tinges,  for  some  steed 

An  ornamental  head-piece,  stored  it  lies 

Of  kings  a  treasure,  charioteers  a  pride: 

Thus,  Menelaus,  was  thy  snowy  form, 

Thy  graceful  thighs,  stained  with  the  trickling  gore. 

Iliad,  book  iv.  142. 
And  Virgil: 

As  when  with  purple,  Indian  ivory's  tinged; 
'Mid  numerous  roses  snowy  lilies  blush  ; 
Her  beauteous  face  a  crimson  flush  suffused. 

jEii.  xii.  G7. 

32* 


374  COMMENTARY. 

the  whiteness  and  polish  of  ivory  the  splendour  and  glory 
of  sapphires. 

Ver.  15. — His  legs  are  as  pillars  of  marble  set  upon  sockets  of  fine 
gold;  his  countenance  is  as  Lebanon,  excellent  as  the  cedars. 

The  phrase  "  silver  legged"  is  common  in  Persia,  to 
denote  elegance  of  this  limb.    Thus  Hafiz : 

"  O  thou  whose  polished  legs  like  silver  shine, 
My  heart  is  ravished  as  thou  bring'st  ine  wine." 

Ovid  speaks  of  delicate  marble  feet.  Aquila  and 
Theodotion  translate  this,  "  his  legs  are  pillars,  or  col- 
umns, of  Parian  marble."  This  was  the  whitest,  purest, 
and  best — that  from  which  the  Grecian  statues  generally 
were  formed.  "On  sockets,  or  pedestals,  of  fine  gold." 
These  doubtless  refer  to  the  beauty  of  his  sandals.  From 
the  many  references  to  the  beauty  of  sandals  in  the  Latin 
and  Greek  poets,  Ave  take  but  one  from  Callimachus,  in 
his  hymn  to  Apollo : 

"A  golden  robe  invests  the  glorious  god: 
His  shining  feet  with  golden  sandals  shod ; 
Gold  are  his  harp,  his  quiver,  and  his  bow." 

Columns  of  fine  marble,  on  bases  of  pure  solid  gold,  were 
beautiful  to  the  view ;  far  more  beautiful  were  his  legs, 
with  their  costly,  splendid  sandals. 

"  His  countenance  is  as  Lebanon,  excellent  as  the 
cedars."  There  are  higher  mountains  than  Lebanon,  but 
none  more  truly  deserving  the  epithet  of  Moses,  "  that 
goodly  mountain,  even  Lebanon."  Towering  to  a  height 
of  ten  thousand  feet  above  the  sea,  and  deriving  its 
name,  not  from  the  snow  lying  continually  on  its  sum- 
mits, but  from  the  whiteness  of  its  limestone  rocks, 
"Lebanon  presents  us  everywhere,  with  majestic  moun- 
tains. At  every  step  we  meet  with  scenes  in  which 
nature   displays    either  beauty  or  grandeur.     When  we 


CHAPTER    V.  15.  375 

land  on  the  coast,  the  loftiness  and  steep  ascent  of  this 
mountainous  ridge,  which  seems  to  enclose  the^country, 
those  gigantic  masses  which  shoot  into  the  clotids,  inspire 
astonishment  and  awe."*     "We  were    chiefly  occupied 
with  the  view  of  majestic  Lebanon.     It  is  a  noble  range 
of  mountains,  well  worthy  of  the  fame  it  has  so  long 
maintained.     It  is  cultivated  in  a  wonderful  manner,  by 
the  help  of  terraces,  and  is  still  very  fertile.     We  saw  on 
some  of  its  eminences,  more  than  two  thousand  feet  high, 
villages  and  luxuriant  vegetation;   and  on  some  of  its 
peaks,  six  thousand  feet  high,  we  could  discern  tall  pines 
against  the  clear  sky  beyond.     At  first  the  clouds  were 
resting  on  the  lofty  summit  of  the  range,  but  they  cleared 
away,  and  we  saw  Sannin,  which  is  generally  regarded  as 
the  highest  peak  of  Lebanon.     The  rays  of  the  setting 
sun  gave  a  splendid  tint  to  the  lofty  brow  of  the  moun- 
tain ;  and  we  did  not  wonder  how  the  Church  of  old  saw 
in  its  features  of  calm  and  immovable  majesty,  an  emblem 
of  the  great  Redeemer — '  His  countenance  is  as  Lebanon.' 
The  cedars  of  Lebanon  excel  those  of  all  other  lands. 
They  are  remarkable  for  the  multiplicity  and  length  of 
the  branches,  few  trees  dividing  so  many  fair  branches 
from  the  main  stem,  or  spreading  over  so  large  a  com- 
pass of  the  ground.    No  tree  in  the  forest  is  more  remark- 
able than  the  cedar  for  its  closely  woven,  leafy  canopy. 
Its  mantling  foliage — or  overshadowing  shroud,  as  Ezekiel 
calls  it — is  its  greatest  beauty,  which  arises  from  the  hori- 
zontal growth  of  its  branches,  forming  a  kind  of  sweeping 
irregular  pent-house.     And  when  to  the  idea  of  beauty, 
that  of  strength  is  added,  by  the  pyramidal  form  of  the 
stem  and  the  robustness  of  the  limbs,  the  tree  is  complete 
in  all  its  majesty  and  beauty."f     Besides  their  uncom- 

*  Volney.  f  The  Scotch  Mission  of  Inquiry. 


376  COMMENTARY. 

mon  size  and  beauty  of  shape  and  foliage,  they  send  forth 
a  balsamic  odour,  which  seems  to  be  meant  by  "  the  smell 
of  Lebanon."  With  perfect  elegance  and  taste,  the  be- 
loved is  compared  to  Lebanon  and  the  cedars  for  dignity 
and  grandeur;  and  afterwards  the  spouse  is  compared  to 
C  arm  el  and  the  palm-tree,  for  beauty  and  grace.  Chap, 
vii.  5. 

Vee.  16. — His  mouth  is  most   sweet;    yea,   he   is  altogether  lovely. 
This  is  my  beloved,  and  this  is  my  friend,  0  daughters  of  Jerusalem. 

The  mouth,  or  palate,  together  with  the  corresponding 
lower  part  of  the  mouth,  is  put  for  the  voice.  This  may 
read,  'His  voice  is  sweetness;' — that  is,  not  merely 
pure  sweetness,  but  so  rich  that  its  excellence  cannot  be 
better  expressed  than  by  saying,  it  is  a  combination  of 
sweetnesses.  Every  possible  beauty  of  sound  and  music 
is  concentrated  in  the  tones  of  his  voice. 

It  will  have  been  already  noticed,  that  in  this  descrip- 
tion there  is  a  grouping  together  of  objects  and  ideas  of 
beauty  and  brilliancy,  dazzling  beyond  expression,  and 
beyond  any  power  of  conception  by  the  unaided  human 
mind.  These  different  clusters  of  beautiful  ideas  are,  like 
the  various  flowers  brought  from  different  places  for 
forming  a  boquet,  drawn  together  for  giving  us  an  idea 
of  the  cluster  of  glories  centring  in  Jesus.  Yet  they  are, 
after  all,  further  from  giving  a  perfect  idea  of  his  loveli- 
ness, than  the  various  flowers  gathered  as  specimens  into 
a  cluster,  are  from  representing  with  anything  like  faith- 
fulness, the  richness  of  the  tropical  landscape  from  which 
they  may  have  been  gathered.  All  the  things  here  used 
for  comparison  are  rich  and  radiant  with  splendour.  The 
head  is  more  beautiful  than  a  finished  sculpture  from  the 
finest  marble,  it  is  a  sculpture  from  the  purest  solid  gold; 
the  eyes  have,  besides  the  liveliness  and  tenderness  of 
doves  washing  in  a  rural  limpid  stream,  the  brilliancy  of 


Oil  APT  Mil    V.   16.  377 

gems  elegantly  set  in  gold ;  the  cheeks  have  the  fresh 
hues  of  beds  of  blooming,  odoriferous  flowers;  the  lips 
have  the  elegance  of  lilies  distilling  dew-like  myrrh ;  the 
hands  and  fingers  are  cylinders  of  gold,  the  nails  are 
precious  stones ;  the  body  combines  the  beauty  of  ivory 
united  with  sapphires ;  the  legs  are  pillars  of  the  purest 
marble,  set  on  bases  of  the  finest  gold;  the  countenance 
has  the  grandeur  and  majesty  of  Lebanon,  the  nobleness 
and  excellence  of  the  cedars.  Were  it  possible  for  all 
these  splendours  and  beauties  to  be  united  in  any  indi- 
vidual, how  far  would  he  transcend  the  fairest  of  the  sons 
of  men.  Combine  into  a  focus  at  the  heart  all  the  ideas 
and  feelings  of  beauty  gathered  from  all  these  objects  of 
splendour,  and  then  you  have  something  resembling  the 
delight  had  by  the  believer  in  contemplating  the  Lord 
Jesus.  All  these,  however,  infinitely  more  than  these, 
are  found  in  the  person  of  him  who  is  "fairer  than  the 
children  of  men."  With  this  may  be  compared  the 
language  of  Cly temnestra,  on  the  return  of  Agamemnon : 

"Faithful — as  dog,  the  lonely  shepherd's  pride; 
True — as  the  helm,  the  bark's  protecting  guide; 
Firm — as  the  shaft  that  props  the  towering  domo ; 
Sweet — as  to  shipwreek'd  seamen  land  and  home; 
Lovely — as  child,  a  parent's  sole  delight. 
Radiant — as  morn  that  breaks  a  stormy  night: 
Grateful — as  streams,  that  in  some  deep  recess, 
With  rills  unhoped,  the  panting  traveller  bless; 
Is  he  that  links  with  mine  his  chain  of  life, 
Names  himself  lord,  and  deigns  to  call  me  wife."* 

How  greatly  was  the  beauty  of  the  statues  of  Minerva 
and  Jupiter,  by  Phidias,  heightened  by  the  fine  carving, 
ornaments,  and  drapery  of  gold  overlaying  the  figure 
formed    with  such  majesty  in  ivory !       The  view   of  the 

*  Agamemnon  of -Eschylus,  828. 


378  COMMENTARY. 

Apollo  Belvidere  gives  pleasure  even  in  the  simple 
marble  ;  how  much  more  thrilling  must  he  the  impression, 
could  all  the  splendid  ideas  here  grouped  together,  be 
superadded  to  the  majesty  of  the  simple,  unadorned 
marble.  Even  then  we  must  go  farther,  and  add  the  idea 
of  life.  The  whole  would  then  be  no  more  than  an 
emblematical  representation  of  the  Lord  Jesus,  of  him 
in  whom  dwelt  all  the  fulness  of  the  Godhead  bodily.  As 
the  Shechinah  was  surpassed  by  the  glory  shown  forth  in 
him  who  spake  as  never  man  spake;  who  healed  the 
sick;  who  raised  the  dead;  who  was  transfigured  on 
Tabor;  so,  infinitely  more  is  the  glory  of  Jesus  when  on 
earth,  transcended  by  the  glory  now  investing  him  in 
heaven. 

Hence  after  all  that  had  been  said,  the  spouse  adds, 
"Yea,"  or  beside  all  these  excellences,  he  has  so  many 
others,  that  we  must  say,  "he  is  altogether  lovely;" 
more  literally,  'his  wholeness  is  delights' — his  very  con- 
stitution and  nature  consist  of  pure  delights.  As  God, 
considered  as  exercising  kind  feeling  towards  us,  is  said 
to  be  'love;'  so  Jesus,  viewed  as  the  source  of  happiness 
in  us,  or  as  the  author  of  pleasing  sensations  in  us,  is  said 
to  be  'delights.'  These  constitute  his  very  being  as  thus 
contemplated;  there  is  nothing  in  him  which  does  not 
cause  delights.  There  is  nothing  in  him  which  is  not 
lovely;  and  there  is  nothing  delightful  which  is  not 
centred  in  him.  The  whole  creation  is  a  manifestation  of 
the  glory  of  God.  The  Jewish  tabernacle  was  a  model 
on  a  small  scale,  fitted  by  the  same  Creator,  for  illustra- 
ting the  excellence  of  Jesus  Christ,  the  maker  of  all 
things,  as  the  Redeemer  of  men ;  and  showing  forth 
characteristics  of  the  divine  nature  not  seen  in  creation, 
and  rendered  necessary  by  a  state  of  things  among  men, 
which  did  not  exist  when  the  world   was   made.      The 


CHAPTER    V.   10.  379 

ancient  Shechinah  assumed  different  appearances,  ac- 
cording to  the  character  of  God  at  the  time ;  sometimes 
exhibiting  the  terrors  of  his  justice,  as  in  the  flaming 
sword  at  the  east-  of  Eden,  and  in  the  consuming  fire  on 
the  top  of  Sinai ;  at  others,  manifesting  the  loveliness  of 
his  mercy,  as  in  the  cloud  which  dwelt  between  the 
cherubim,  in  the  temple.  Under  the  old  dispensation, 
this  mysterious  cloud  was  the  type  of  him  who  is  the 
atoning  Redeemer,  and  "the  brightness  of  the  Father's 
glory." 

We  come  very  far  short  of  attaining  full  views  of  the 
blessedness  of  Jesus,  by  taking  only  one  aspect  or  repre- 
sentation of  him  at  a  time,  instead  of  combining  in  one 
view  all  that  the  Scriptures  shadow  forth  of  his  glory. 
At  one  time,  we  view  him  as  a  King ;  then,  as  Almighty ; 
again,  as  a  Lamb  leading  his  flock  to  living  waters ;  then, 
as  the  light  of  that  world  of  glory.  This  mode  of  unfold- 
ing his  character  is  necessary  and  wise.  But  in  studying 
his  excellences,  let  us  not  detach  any  one  of  them  from 
the  rest;  let  us  view  them  as  a  glorious  combination  form- 
ing together  one  whole.  The  King  crowned  with  many 
crowns  is  Jesus,  but  not  the  full  development  of  the  glory 
of  Jesus.  The  Shechinah  of  the  Holy  City  is  Jesus;  but 
this,  however  magnificent,  does  not  constitute  our  Lord 
as  he  appears  in  his  glory.  And  these  detached  charac- 
teristics, however  beautiful  when  viewed  alone,  are  far 
more  grand  when  seen  amid  the  cluster  to  which  they 
belong.  In  forming  a  conception  of  Jesus,  let  us  bring 
together  into  one  person  or  individual  all  the  detached 
representations  given  of  him  in  the  Scriptures — the  Son 
of  God,  the  King  of  kings,  the  King  crowned  with  many 
crowns,  the  Judge  on  the  great  white  throne,  the  Godhead 
coming  with  clouds,  the  Lamb  leading  his  flock  to  living 
fountains  of  waters,  the  Shechinah  of  the  holy  Jerusalem, 


380  COMMENTARY. 

the  tender  friend  weeping  with  his  people  in  sorrow  at  the 
grave  of  Lazarus,  tbe  first  born,  the  elder  brother  of  the 
saints; — gather  all  these  into  one,  so  far  as  the  mind  is 
able  to  do  this,  and  then  we  have  something  of  what  the 
Scriptures  represent  Jesus  Christ  as  he  is  in  glory.  Yea, 
add  to  these  the  splendour  of  the  burning  bush,  the 
grandeur  of  Sinai,  the  vision  of  Isaiah  with  its  overpow- 
ering majesty,  (Isa.  chap,  vi.,)  the  wondrous  sight  unfolded 
to  Ezekiel,  (chap,  i.,)  the  vision  of  Daniel,  (chap.  vii.  9,) 
the  cloud  of  glory  that  dwelt  between  the  cherubim,  the 
effulgence  of  the  transfiguration,  the  appearance  to 
Paul  on  the  road  to  Damascus,  the  revelation  to  the 
beloved  disciple  at  Patmos,  the  ideas  of  beauty  grouped 
together  in  the  Song,  (v.  10 — 16,)  the  picture  presented 
when  he  stood  on  the  mount  of  Olives  and  wept  over 
Jerusalem;  when  the  mind  can  gather  to  its  bosom  all 
these  ideas  at  once,  it  can  feel  all  that  God  has  now 
opened  of  the  grandeur,  glory,  and  loveliness  of  Christ. 
These  rays,  small,  very  small  part  though  they  are  of  his 
excellence,  when  gathered  to  a  focus  are  overpowering. 
When  thus  attempting  to  comprehend  even  what  is 
revealed  of  our  Lord,  the  mind  feels  its  incapacity,  and 
sees  the  wisdom  of  having  him  revealed  to  us  as  God  has 
done  it  in  the  Scriptures,  by  unfolding  a  part  of  his  per- 
fections at  a  time.  We  thus  get  a  better  comprehension 
of  those  detached  scenes,  and  ultimately  of  the  glory  of 
Christ,  by  studying  them  independently,  than  could  be 
done  by  having  them  all  crowded  into  one.  Yet,  when 
the  heart  has  studied  them  separately,  it  is  anxious  to 
rise  to  the  highest  conception-  possible  of  Jesus,  by 
bringing  these  clusters  of  glories  together;  but  it  finds 
its  powers  to  fail  under  the  effort.  These  gems  of  truth 
are  as  fitly  set  in  the  Scriptures,  as  were  the  stones  in 
Aaron's  breast-plate;  and  with  what   effulgence  do  they 


CHAPTER    V.  10.  381 

beam,  when  the  Urim  and  Thummim  of  the  Holy  Spirit 
kindles  there  his  light;  what  a  mellow  radiance  do  they 
throw  over  all  the  intermediate  truths  and  spaces  of  the 
word  of  God;  the  radiance  poured  abroad  by  the  Spirit 
through  these  representations  of  the  glory  of  Christ, 
lighting  up  all  the  other  Scriptures  with  a  more  heavenly 
glow.  And  they  light  up  all  nature  with  a  beauty  and 
splendour  before  unseen.  The  Holy  Spirit  causes  us  as 
it  were  to  see  lamps  of  heavenly  fire  burning  in  every- 
thing around  us,  until  all  creation  becomes  to  our  view 
like  the  golden  candlestick  in  the  view  of  the  worshipper 
in  the  sanctuary — every  created  thing,  not  only  every 
star,  but  every  tree,  every  flower,  becoming  a  lamp  more 
beauteous  than  gold,  on  which  burns  the  richness  of  the 
splendour  of  the  divine  glory.  To  the  eye  of  faith  all 
this  is  reality.  And  to  the  soul  whose  vision  has  been 
purified  by  grace,  the  works  of  God  convey  sensations 
more  delightful  than  could  be  experienced,  were  every 
bud,  every  blossom,  every  blade  of  grass,  and  every 
flower,  a  lamp  burning  with  living  fire. 

"The  clouds  that  gather  round  the  setting  sun 
Do  take  a  purer  colouring  from  an  eye 
Illumined  with  this  inward  purity: 
To  such  the  humblest  flower  that  blows  can  give 
Thoughts  that  do  often  lie  too  deep  for  tears."* 

Substituting  holy  sensibility  for  mere  literary  taste,  and 
the  inward  illumination  of  the  Spirit  of  grace  for  the 
love  of  the  beautiful,  we  may  use  the  words  of  Words- 
worth for  expressing  nobler  emotions  than  they  seem  to 
have  been  intended  to  embody : 

"I  have  seen 
A  curious  child  who  dwelt  upon  a  tract 
Of  inland  ground,  applying  to  his  ear 
The  convolutions  of  a  smooth-lipped  shell; 

*  Wordsworth's  Intimations  of  Immortality. 

33 


382  COMMENTARY. 

To  which,  in  silence  hushed,  his  very  soul 

Listened  intensely;  and  his  countenance  soon 

Brightened  with  joy;  for  murmurings  from  within 

Were  heard, — sonorous  cadences!  whereby 

To  his  belief,  the  monitor  expressed 

Mysterious  union  with  its  native  sea. 

Even  such  a  shell  the  universe  itself 

Is  to  the  ear  of  faith ;  and  doth  impart 

Authentic  tidings  of  invisible  things: 

Of  Him  who  formed  and  has  redeemed  them  all. 

Thus  by  the  Spirit  led,  whate'er  we  see, 

Whate'er  we  feel,  by  agency  direct 

Or  indirect,  shall  tend  to  feed  and  nurse 

Holy  affections,  fix  in  calmer  seats 

Of  moral  strength,  and  raise  to  loftier  heights 

Of  love  divine,  our  intellectual  soul, 

And  help  the  great  Redeemer  to  adore." 

In  heaven  we  shall  see  that  blessed  one  combining  all 
these  visions  of  beauty  and  glory  in  his  one  person, 
together  with  innumerable  others  of  which  the  heart  of 
man  cannot  now  conceive. 

"Cease  then,  my  tongue!  and  lend  unto  my  mynd 
Leave  to  bethinke  how  great  that  beauty  is, 
Whose  utmost  parts  so  beautifull  I  fynd ; 
How  much  more  those  essentiall  parts  of  his, 
His  truth,  his  love,  his  wisedome,  and  his  blis, 
His  grace,  his  doomc,  his  mercy,  and  his  might, 
By  which  he  lends  us  of  himselfe  a  sight : 
His  goodnesse,  which  his  beautie  doth  declare, 
For  all  thats  good  is  beautifull  and  faire."* 

Thus  contemplating  our  adorable  Redeemer  by  a  living 
faith,  through  the  Holy  Spirit,  we  say  with  humble  exulta- 
tion, in  the  language  of  the  spouse,  "  This  is  my  beloved, 
and  this  is  my  friend,  my  companion,  0  daughters  of 
Jerusalem."  So  far  from  being  ashamed  of  him,  as  in 
our  unrenewed  state,  in  him  alone  we  now  glory.  He  is 
the  absorbing  centre  of  our  affections;  his  company  is 
the  desire  and  delight  of  our  heart. 

*  Spenser's  Hymn  of  Heavenly  Beauty. 


CHAPTER   VI.  1.  383 


CHAPTER  VI. 

Ver.  1. — Whither  is  thy  beloved  gone,  0  thou  fairest  among  women  ? 
whither  is  thy  beloved  turned  aside  ?  that  we  may  seek  him  with 
thee. 

Such  a  description  of  the  beloved  might  well  make  the 
daughters  of  Jerusalem  anxious  to  see  him,  and  inquire 
where  he  might  be  found.     A  judicious  holding  forth  of 
the  character  and  loveliness  of  Christ,  has  ever  been  the 
leading  means  of  drawing  sinners  to  the  cross.     The  sal- 
vation of  souls  is  effected  by  preaching  to  them  Christ 
crucified.      Great  multitudes  of  people    followed  Jesus, 
because  his  fame  went  throughout  all  Syria.     Had  those 
who  saw  his  mighty  works  and  were  the  subjects  of  his 
healing  power,  said  nothing,  his  name  could  not  have  been 
known  abroad,  and  many  whose  lives  were  spared  must 
have  perished.     "  Ye  are  the  light  of  the  world.     Neither 
do  men  light  a  candle,  and  put  it  under  a  bushel,  but  on 
a  candlestick ;  and  it  giveth  light  to  all  that  are  in  the 
house.     Let  your  light  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father  which 
is  in  heaven."     Strange  that  there  should  be  such  back- 
wardness among  Christians  in  speaking  to  each  other  of 
their  Lord,  and  of  commending  his  grace  to  sinners.    Love 
breaks  through  this  icy  restraint,  even  at  the  risk  of 
being  looked  on  with  disfavour.     While  a  relief  to  our 
own  soul,  this  speaking  of  Jesus  is  often  made  a  blessing 
to  others.     When  the  woman  of  Samaria  "went  her  way 
into  the  city,  and  said  unto  the  men,  Come,  see  a  man 
which  told  me  all  things  that  ever  I  did ;  is  not  this  the 
Christ?     Then  they  went  out  of  the  city  and  came  unto 
him."  John  iv.  29.     And  what  was  the  result  of  her  so 
doing  ?     "  Many  of  the  Samaritans  of  that  city  believed 


384  COMMENTARY. 

on  him  for  the  saying  of  the  woman,  which  testified,  He 
told  me  all  that  ever  I  did."  Nor  did  the  results  of  this 
conduct  stop  here.  "They  besought  him  that  he  would 
tarry  with  them;  and  he  abode  there  two  days.  And 
many  more  believed  because  of  his  own  word." 

Ver.  2. — My  beloved  is  gone  down  into  his  garden,  to  the  beds  of  spices, 
to  feed  in  the  gardens,  and  to  gather  lilies. 

All  the  gardens  mentioned  in  Scripture,  like  those  in  the 
East  of  the  present  day,  were  not  in  any  way  connected 
with  the  residence;  but  were  outside  the  several  towns, 
and  were  from  half  a  mile  to  a  mile  distant  from  the 
houses  of  the  persons  to  whom  they  belonged.  Josephus 
relates  that  Solomon  used  to  go  very  early  in  the  morn- 
ing in  great  pomp  to  Etham,  about  two  miles  from  Jeru- 
salem, a  pleasant  place  abounding  with  gardens  and  rills 
of  water.  In  going  to  Jerusalem,  they  spoke  of  going 
up;  in  going  from  the  city,  they  spoke  of  going  down. 
The  beloved  had  gone  out  to  his  garden  to  enjoy  the 
beauty  and  fragrance  of  the  beds  of  spices,  "to  feed," — 
or  as  the  same  idea  is  expressed  in  chap.  v.  1 — to  eat  its 
pleasant  fruits;  to  have  his  various  senses  regaled  with 
the  blooming  flowers,  the  luscious  fruits,  the  exhilarating 
fragrance,  the  beautiful  scenes,  the  melody  of  the  night- 
ingales, "and  to  gather  lilies."  Thus  Moschus,  describing 
the  beautiful  Europa, 

"And  from  the  meads  thy  fragrant  banks  that  bound, 
Plucked  the  sweet  lilies  gaily  blooming  round." 

And  Virgil, 

"  Come,  beauteous  youth,  the  nymphs  in  baskets  bring 
For  thee  the  loveliest  lilies  of  the  spring." 
tht 

the  d\ke  the   seven  golden   candlesticks,  Rev.  i.  20,  the 

s  here  mean  the  churches  of  Christ;  and  the  lilies 


CHAPTER  VI.  4.  385 

his  saints,  the  pure  in  heart  who  shall  see  God.  The 
spouse  knew  well  the  beloved's  place  of  resort ;  and  felt 
that  though  withdrawn  from  her,  he  was  still  among  his 
churches  and  in  the  midst  of  his  saints.  Thither  must 
she  go  to  find  him.  Jesus  may  withdraw  from  the  soul 
of  the  believer;  he  never  forsakes  his  Church;  and 
when  our  hearts  are  forsaken,  we  may  be  comforted 
by  knowing,  that  if  diligently  sought,  he  will  be  found 
again  in  the  spiritual  garden  of  his  Church,  enjoying  its 
delights  and  gathering  to  his  bosom  the  lilies,  his  sanc- 
tified ones,  that  having  their  connection  with  earth  broken 
off  by  death,  they  may  lie  nearer  to  his  heart  in  glory, 
and  adorn  his  heavenly  home. 

Ver.  3. I  am  my  beloved's,  and  niy  beloved  is  mine  ;  he  feedeth  among 

the  lilies. 

See  chap.  ii.  16.  Throughout  this  whole  scene  we 
notice  that  after  awaking  from  her  sluggishness  the 
spouse  entertains  ardent  affection  for  the  beloved,  though 
his  presence  is  withdrawn.  Thus  in  times  when  we  are 
without  the  sweet  manifestations  once  had  of  the  near- 
ness of  our  Lord,  love  to  him  may  remain  ardent  and  un- 
abated. The  act  of  speaking  concerning  his  loveliness 
and  commending  him  to  others,  as  in  the  close  of  the 
foregoing  chapter,  is  attended  with  the  happiest  results 
to  ourselves,  and  ends  in  our  attaining  again  the  full 
assurance  of  hope  as  here  expressed. 

Ver.  4.— Thou  art  beautiful,  0  my  love,  as  Tirzah,  comely  as  Jerusa- 
lem, terrible  as  an  army  with  banners.* 

The  very  name  of  Tirzah,  delight,  bespeaks  the  beauty 
of  its  scenery.     It  is  a  city  mentioned  by  Josh.  xii.  24, 

*  The  following  description  of  a  lady  by  her  lover,  is  given  by  Kitto 
from  an  old  Arabian  romance:  "  The  lovely  virgin  has  struck  my  heart 
with  the  arrow  of  a  glance,  for  which  there  is  no  cure.     Sometimes  she 

S3* 


386  COMMENTARY. 

remarkable  for  its  elegance;  and  after  the  revolt  of  Re- 
hoboam,  chosen  as  the  royal  city,  and  preserving  its  pre- 
eminence till  Omri  founded  Samaria.  Jerusalem  was  beau- 
tiful for  situation,  the  joy  of  the  whole  earth,  called  by 
Pliny  the  most  beautiful  city  not  of  Judea  only,  but  of  the 
whole  East.  To  these  capital  cites  of  Judea,  rising  ma- 
jestically on  its  verdant  hills,  with  towers,  and  walls,  and 
palaces  of  marble  white  and  pure,  does  the  beloved  com- 
pare the  spouse,  as  Jesus  himself  compares  his  people  to 
a  "city  that  is  set  on  a  hill."  A  handsome  Hindoo 
female  is  compared  to  the  sacred  city  of  Seedambaram. 
The  words  "terrible  as  an  army  with  banners,"  mean 
terrible,  or  imposing  and  commanding,  as  a  military  host 
drawn  up  in  battle-array  under  their   several  banners. 

wishes  for  a  feast  in  the  sand-hills,  like  a  gazelle,  whose  eyes  are  full 
of  magic.  She  moves — I  should  say  it  was  the  branch  of  the  tamarisk, 
that  waves  its  branches  to  the  southern  breeze.  She  approaches — I 
should  say  it  was  a  frightened  gazelle,  when  a  calamity  alarms  it  in  the 
waste.  She  walks  away — I  should  say  her  face  was  truly  the  sun, 
when  its  lustre  dazzles  the  beholders.  She  gazes — I  should  say  it  was 
the  full  moon  of  night,  when  Orion  girds  it  with  stars.  She  smiles — and 
the  pearls  of  her  teeth  sparkle.  The  sun,  as  it  sets,  turns  towards  her, 
and  says:  Darkness  obscures  the  land;  do  thou  rise  in  my  absence. 
And  the  brilliant  moon  calls  unto  her :  Come  forth,  for  thy  face  is  like 
me,  when  I  am  at  the  full,  and  in  all  my  glory.  The  tamarisk-trees 
complain  of  her  in  the  morning  and  in  the  evening,  and  cry:  Away, 
thou  waving  beauty,  thou  form  of  the  laurel.  She  turns  away  abashed, 
and  throws  aside  her  veil,  and  roses  are  scattered  from  her  soft  fresh 
check.  She  draws  her  sword  from  the  glances  of  her  eyelashes,  sharp 
as  the  sword  of  her  forefathers  ;  and  with  it,  though  sheathed,  her  eyes 
do  slay.  Graceful  is  every  limb,  slender  her  waist.  Lovc-bearintr  are 
her  glances,  waving  is  her  form.  The  damsel  passes  the  night  with 
musk  under  her  veil,  which  draws  inward  fragrance  from  the  fresher 
essence  of  her  breath.  The  lustre  of  day  sparkles  from  her  brow, 
and  by  the  dark  shade  of  her  curling  ringlets  night  itself  is  driven 
away.  When  she  smiles,  between  her  teeth  is  a  moisture  composed  of 
wine,  of  rain,  and  of  honey.  Her  throat  complains  of  the  darkness  of 
her  necklaces." 


CHAPTER   VI.  8.  387 

According  to  Good,  "In  Persia,  one  of  the  most  common 
epithets  applied  by  a  lover  to  his  loved  one,  is  synoymous 
with  'awe-striking,'  or  'striking  with  fear.'  '  This  ex- 
presses that  characteristic  of  beauty  and  loveliness  found 
pre-eminently  in  the  bride,  which  so  impresses  the  be- 
holder with  the  sense  of  inherent  dignity  and  majesty,  as 
to  strike  with  terror  and  repel  bad  men,  while  causing, 
even  in  the  bosom  of  the  beloved,  feelings  of  respect  and 
veneration.  She  possessed  something  more  than  beauty 
— beauty  allied  with  majesty,  dignity,  and  grace.  Hence 
the  strong  language  used  in  ver.  5,  "  Turn  away  thine 
eyes  from  me,  for  they  have  overcome  me."  See  notes 
on  chap.  iv.  9. 

On  the  last  clause  of  ver.  5,  see  chap.  iv.  1 ;  on  ver.  6, 
see  chap.  iv.  2 ;  on  ver.  7,  see  chap.  iv.  3. 

The  same  language,  with  little  variation,  is  here  re- 
peated, that  was  used  on  a  former  occasion ;  as  if  for  the 
purpose  of  assuring  the  believer  that,  notwithstanding  our 
unfaithfulness  and  neglect,  and  the  consequent  withdrawal 
of  Jesus  from  us  for  a  season,  the  love  of  our  Lord 
remains  still  unchanged. 

Ver.  8. — There  are  threescore  queens,  and  fourscore  concubines,  and 
virgins  without  number. 

There  is  no  necessity  for  showing  at  large,  that  among 
females  of  an  oriental  court  there  is  one  superior  in  rank 
to  the  rest,  and  like  Vashti,  distinguished  by  wearing  a 
royal  crown,  and  by  being  called  queen,  in  a  distinguished 
manner;  nor  does  it  throw  the  least  light  on  the  signifi- 
cance of  this  passage,  to  point  out  particularly  the  differ- 
ence between  the  queen,  the  lawful  wife,  and  the  concu- 
bines, and  the  daughters  of  Jerusalem,  here  called  virgins. 
The  import  of  the  passage  is  clear.  The  beloved  wishes 
to  make  the  spouse  feel  the  greatness  and  fervour  of  his 
love.     In  doing  this  he  not  only  uses  the  illustrations  of 


388  COMMENTARY. 

the  foregoing  verses,  but  goes  on  to  show,  that  while  he 
was  surrounded  by  a  numerous  retinue  of  beautiful,  noble, 
and  splendid  women  of  all  ranks,  she  stood  pre-eminent 
among  them  in  his  affections.  The  word  "threescore"  is 
used  in  chap.  iii.  7,  for  an  indefinite  number;  and  he 
intends  to  say  that  he  had  around  him  countless  ones 
to  love,  noble  and  dazzling  as  queens  in  their  queenly 
attire,  and  other  females  of  great  attractions  and  different 
ranks,  calculated  to  captivate  the  affections ;  amid  such  a 
company,  could  there  be  any  room  left  in  the  heart  for 
love  to  her  who  was  dark  as  the  tents  of  Kedar,  who  was 
lowly  as  the  rose  of  Sharon,  who  had  so  lately  treated 
with  neglect  him  who  had  so  many  others  to  love  ?  The 
next  verse  answers  this  inquiry. 

Ver.  9. — My  dove,  my  undefiled,  is  but  one;  she  is  the  only  one  of  her 
mother,  she  is  the  choice  one  of  her  that  bare  her.  The  daughters 
saw  her,  and  blessed  her;  yea,  the  queens  and  the  concubines,  and 
they  praised  her. 

The  meaning  is — notwithstanding  the  number  and  per- 
sonal attractions  of  the  princesses  and  other  splendid 
women  of  all  ranks  by  whom  I  am  surrounded,  my  dove, 
my  undefiled,  my  perfect  one,  she  in  whom  I  can  see  no 
blemish,  my  angel,  is  the  only  one  to  me;  the  one  that 
stands  out  by  pre-eminence  above  all  others ;  the  favourite, 
the  sole  possessor  of  my  heart.  She  is  as  dear  to  me  as 
an  only  child  to  her  mother;  as  her  darling  to  her  that 
bare  her.*'  While  thus  dear  to  the  king,  she  was  no 
object  of  jealousy  to  others.  They  all,  with  one  consent, 
admired  her  beauty,  and  were  not  backward  in  her  praise. 

Thus  in  Ts.  xlv.  "kings'  daughters  were  among  thy 
honourable  women;"  or,  as  Horsley  lias  it,  "kings'  daugh- 

*  In  accordance  with  the  expression,  "She  is  the  only  one  of  her 
mother,"  we  find  that  Priam  interceding  with  Achilles  for  the  body  of 
Hector,  says,  he  had  fifty  sods,  but  Hector  was  his  favourite,  literally 
"my  only  son:"    O;  it  fxot  iio;  m. — Iliad,  xxiv.  409. 


CHAPTER  VI.  9.  389 

ters  are  among  the  bright  beauties  of  thy  court:  at  thy 
right  hand  the  queen  has  her  station  in  gold  of  Ophir." 
Perhaps  this  might  find  an  illustration  in  a  modern  court, 
with  the  peers  in  their  coronets  and  the  peeresses  around 
the  king ;  and  she,  the  queen,  the  most  beautiful,  and  the 
favourite,  among  them  all.  The  object  of  the  whole  is  to 
illustrate  to  the  believer,  the  place  held  by  him  in  the 
love  of  Christ.  Our  Lord  is  exalted  far  above  all  prin- 
cipality, and  power,  and  every  name  that  is  named  even 
in  heaven ;  around  him  are  an  innumerable  company  that 
no  man  can  number,  of  angels  and  spirits  of  just  men 
made  perfect,  cherubim  and  seraphim,  holy  and  glorious 
beings  of  every  rank  and  grade;  yet,  among  these,  the 
soul  of  the  redeemed  is  to  him  what  the  spouse  was  to  the 
beloved,  his  perfect  one,  his  darling,  his  angel — as  we  say 
of  an  object  of  special  endearment — the  one  that  stands 
out  by  pre-eminence  above  all  others  in  that  glorious  host, 
loved  with  an  affection  such  that  human  language  can  best 
express  it.  by  saying,  such  soul  is  the  one,  the  sole  posses- 
sor of  the  affections  of  his  heart.  See  note  on  chap. 
iv.  5. 

The  glory  of  beings  of  a  higher  order  is  unfolded  to 
us  in  the  appearance  of  the  angel  at  the  sepulchre,  whose 
countenance  was  like  lightning,  and  his  raiment  white  as 
snow;  of  the  mighty  angel  who  came  down  from  heaven, 
clothed  with  a  cloud,  and  a  rainbow  upon  his  head,  and 
his  face  as  it  were  the  sun,  and  his  feet  as  pillars  of  fire  ; 
of  the  angel  who  came  down  from  heaven,  having  great 
power,  and  the  earth  was  lighted  with  his  glory ;  these 
are  the  noblest,  highest,  and  most  glorious  order  of 
creatures  mentioned  in  the  Scriptures ;  and  hence  the 
Apostle,  in  Heb.  i.,  assuming  the  acknowledged  principle 
that  these  are  the  most  exalted  rank  of  mere  created 
beings,  establishes  the  divinity  of  Christ  by  proving  his 


390  COMMENTARY. 

superiority  to  angels.     Yet  to  these  shall  the  redeemed 
be  superior  in  splendour,  in" rank,  and  in  glory.     "We 
shall  be  glorious  as  she  who  appeared  a  great  wonder  in 
heaven,  clothed  with  the  sun,  and  the  moon  under  her 
feet,  and  upon  her  head  a  crown  of  twelve   stars.     We 
shall  be  made  like  Christ  as  he  is  in  glory,  glorified  with 
the  glory  he  had  with  the  Father  before  the  world  was. 
Who   can  know  what  was  that  eternal  glory  of   God  ? 
Who,  then,  can  know  what  is  the  glory  now  enjoyed  by 
Jesus  ?     Who,  therefore,  can  tell  what  is  the  glory  await- 
ing his  saints  in  light?     For  "it  doth  not  yet  appear 
what  we    shall    be  ;    but  we   know  that   when   he  shall 
appear,  we  shall  be  like  him,  for  we  shall  see  him  as  he 
is."    And  when  the  Scriptures  speak  of  him  as  the  image 
of  the  invisible  God,  the  first-born  of  every  creature,  the 
Creator  of  all   things,  even  of   the  different   orders  of 
angels,    Col.    i.    16,    as   having   in   all   things    the   pre- 
eminence; they  show  that  Avliile  Jesus,  our  Redeemer,  is 
truly  God,  the  human  nature  he  has  taken  into  union 
with  this  divine  nature,  shall  be  exalted  to   a  degree  of 
glory  beyond  that  of  angels  ;    and  to  this  rank  and  glory 
his  redeemed  ones  shall  with  him  be   raised.     Thus  the 
humble  virgin  was  raised  from  a  retired  rural   condition 
to  a  rank  in  the  court  of  Solomon,  and  to  a  place  in  his 
affections,  beyond  that  even  of  the  queens  surrounding 
him ;  thus  was  the  Jewish  orphan,  though  a  captive  in  a 
strange  land,  raised  to  a  position  beyond  the  queen  and 
all  the  fair  young  virgins  in  the  oriental  palace  of  Shu- 
shan;  thus  was  Joseph  drawn  from  his  dungeon  to  receive 
a  ring  from  the  royal  hand,  and   be  arrayed  in   vestures 
of  fine  linen,  and  have  a  gold  chain  put  about  his  neck, 
ami  be  invested  with  the  pie-eminence  over  all  the  land 
of  Egypt ;  thus  was  Daniel  raised  from  the  condition  of 
a  Hebrew  captive  to  be  clothed  with  scarlet,  and  have  a 


CHAPTER    VI.   10.  391 

chain  of  gold  about  his  neck,  and  be  preferred  before  the 
presidents  and  princes ;  thus,  He  who  was  made  a  little 
lower  than  the  angels,  for  the  suffering,  of  death,  and 
took  upon  him  the  form  of  a  servant,  has  been  crowned 
with  glory  and  honour,  raised  far  above  all  principalities, 
and  power,  and  might,  and  dominion,  and  every  name 
that  is  named,  not  only  in  this  world,  but  also  in  that 
which  is  to  come,  crowned  with  many  crowns. 

Nor  in  that  heavenly  court  of  the  King  of  kings,  will 
there  be  the  least  jealousy  felt  towards  the  redeemed 
thus  honoured.  The  disposition  which  led  John  the 
Baptist  to  say  with  real  pleasure,  "  he  must  increase,  but 
I  must  decrease,"  the  love  which  seeketh  not  her  own, 
will  there  be  the  ruling  principle  of  every  bosom;  and 
such  will  be  the  admiration  and  devotion  towards  Jesus 
by  those  holy  intelligences,  that  they  will  rejoice  with 
him  as  he  then  sees  of  the  travail  of  his  soul ;  and  will 
be  satisfied  in  the  advancement  in  glory  and  honour,  of 
his  ransomed  ones,  his  spiritual  body,  even  beyond  them- 
selves. This  exaltation  of  the  redeemed  cannot  diminish 
their  happiness;  it  will  add  thereto  by  the  new  field 
opened  for  their  love  and  adoration,  in  the  display  thus 
made  of  the  character  of  God. 

Ver.  10.— Who  is  she  that  looketh  forth  as  the  morning,   fair  as  the 
moon,  clear  as  the  sun,  and  terrible  as  an  army  with  banners  ? 

Theocritus  has  a  passage  in  the  same  spirit: 

As  beams  the  beauteous  face  of  dawning  morn, 
When  night  retires;  bright  spring,  when  winter  fades; 
Thus  Helen  golden  moves  among  her  peers. 

In  like  manner  Ferdusi: 

"Born  of  Afrasiab,  there  Manizah  shines* 
Bright  as  the  sun,  o'er  gardens,  groves,  and  streams." 

And  the  Gitagovinda:   "My  soul  remembers  him   who 


392  COMMENTARY. 

disperses  the  gloom  with  beams  from  the  jewels  which 
decorate  his  bosom,  his  wrists,  and  his  ankles :  on  whose 
forehead  shines  a  circlet  of  sandal-wood-,  which  makes 
even  the  moon  contemptible,  when  she  sails  through 
irradiated  clouds."     Also  Milton  : 

"Eastward  among  those  trees,  what  glorious  shape 
Comes  this  way  moving,  seems  another  morn 
Risen  on  mid-noon." 

Thus  Spenser: 

"  As  far  as  doth  the  daughter  of  the  day 
All  other  lesser  lights  in  light  excell; 
So  far  doth  she  in  beautifull  array, 

Above  all  other  virgins  beare  the  bell."* 

The  beloved  still  continuing  his  commendations  of  the 
spouse,  and  showing  her  superiority  even  to  the  queenly 
beauties  of  his  court,  adopts  the  interrogative  form  in 
this  comparison,  for  giving  it  a  stronger  affirmative  force. 
Having  said  she  surpassed  those  around  her,  he  proceeds 
to  say  that  among  the  spiritual  host  of  heaven,  she  stands 
pre-eminent,  as  the  morning,  the  moon,  the  sun,  among 
the  starry  host  of  night.  The  angels  are  called  morning 
stars,  Job  xxxviii.  7;  the  saint  is  compared  to  the  sun, 
the  brightness  of  the  firmament,  Dan.  xii.  3;  and  Jesus 
himself  is  represented  as  more  glorious  than  the  sun,  for 
in  Rev.  xxi.  23,  it  is  said  the  Lamb  is  the  light  of  the 

*  Thus  in  Homer,  Paris  went  forth  from  the  palace  to  battle, 

In  arms  all  glistering,  as  the  beaming  sun. — Iliad,  vi.  513. 

It  is  also  said  of  Achilles,  that  he  went  forth,  St  ihacrif  as  the  sun, 
gleaming  with  radiance.  Iliad,  xix.  398.  In  the  Homeric  Hymns  wo 
have, 

«•  Her  lovely  form  with  sudden  radiance  glowed, 

Her  golden  tucks  in  wreaths  of  splendour  flowed; 

Through  the  dark  palace  streamed  a  flood  of  light, 

As  cloud-engendered  tires  illume  the  night 

"With  sudden  blaze." — IJi/iuu  to  Cent,  278. 


CHAPTER  VI.  10.  393 

heavenly  city,  and  so  much  more  glorious  than  the  sun  is 
this  light,  that  the  city  had  no  need  of  the  sun,  neither 
of  the  moon,  to  shine  in  it. 

Believers  are  now  in  a  process  of  change  into  this  glory 
of  Christ.  2  Cor.  iii.  18.  Hence  in  Job  xi.  17,  "  Thine 
age  shall  be  clearer  than  the  noon-day ;  thou  shalt  shine 
forth,  thou  shalt  be  as  the  morning."  She  who  was  once  - 
as  the  lowly  rose  of  Sharon  and  lily  of  the  valleys,  who 
was  black  as  the  tents  of  Kedar,  is  now  glorious  as  the 
morning,  the  moon,  the  mid-day  sun.  She  is  here  com- 
pared to  the  morning  soon  after  day-break ;  then,  to  the 
moon  as  a  yet  brighter  light ;  then,  to  the  full  splendour 
of  the  sun.  "When  Diomedes  went  forth  to  battle,  the 
goddess  of  wisdom  distinguished  him  amongst  the  hosts  of 
combatants  by  making  a  flame 

Blaze  on  his  helmet  and  his  shield,  all  pure 
And  brilliant  as  the  autumnal  star  fresh  risen 
From  mid  the  ocean  waves. * 

In  the  spiritual  conflict  of  the  present  world,  the  be- 
liever bearing  the  helmet  of  salvation  and  the  shield  of 
faith,  is  distinguished  by  the  light  of  the  Holy  Spirit 
kindled  there  by  Christ  the  wisdom  of  God;  but  in  hea- 
ven he  will  be  invested  with  a  splendour  by  which  his 
present  glory  will  be  surpassed  as  far  as  the  flame  on  the 
crest  of  Diomedes  is  surpassed  by  the  light  above  the 
brightness  of  mid-day,  in  which  Jesus  appeared  to  Paul 
on  the  road  to  Damascus,  or  by  the  cloud  which  over- 
shadowed him  in  the  transfiguration.  This  outward 
glory  of  the  saints  in  light  is  a  reality,  and  is  a  conse- 
quence of  that  inward  glory  first  wrought  in  the  soul  by 
the  Holy  Spirit.  Splendour  is  more  inseparably  con- 
nected with  holiness  than  radiance  is  with  light,  Holi- 
ness is  light-like  purity ;  and  we  ma}-  as  soon  conceive  of 

*  Iliad,  v.  5. 

34 


394  COMMENTARY. 

a  blazing  torch,  or  a  sun  without  splendour,  as  a  reno- 
vated soul  of  living  holiness  without  that  glory  which 
shall  be  revealed  in  us,  Rom.  viii.  18,  and  with  which 
Jesus  our  forerunner  is  already  crowned.  .In  rearing  a 
triumphal  statue  commemorating  a  victory,  the  artist 
forms  his  conceptions  of  what  is  beautiful,  and  then  em- 
*  bodies  it  in  marble,  which  can  be  at  best  a  mere  cold 
resemblance :  God  forms  not  an  ideal  but  a  real  holiness, 
after  his  own  image,  in  the  sanctified  souls  of  his  saints; 
and  then  embodies  this  in  their  spiritual  bodies,  for  being 
pillars  in  the  temple  of  their  God,  living  triumphal 
statues,  purer  than  transparent  marble ;  for  what  must 
such  statues  be,  when  the  very  streets  of  the  city  where 
they  will  be  placed,  shall  be  paved  with  something  better 
than  marble,  with  something  beautiful  as  golden  glass. 

Ver.  11. — I  went  down  into  the  garden  of  nuts  to  see  the  fruits  of  the 
valley,  and  to  see  whether  the  vine  flourished,  and  the  pomegranates 
budded. 

The  nut  here  referred  to  is  probably  the  walnut,  which 
Josephus  says,  grows  wild  on  the  borders  of  the  lake  of 
Gcnnesarct.  This,  the  vines,  and  the  pomegranates  are 
put  for  the  fruits  of  the  garden  in  general.  Thus  Cap- 
tain Norden,  in  describing  the  gardens  of  Cairo,  mentions 
only  palm-trees  and  vine-arbours,  possibly  because  these 
were  the  most  flourishing  and  remarkable  of  their  produc- 
tions. Their  gardens  were  usually  in  low  places,  in  val- 
leys on  the  banks  of  brooks.  Say  the  Scotch  Mission, 
"  When  we  reached  the  bottom  of  the  valley,  it  was  one 
complete  garden  of  fruit-trees.  The  vines,  the  figs,  pome- 
granates, peaches,  citrons,  quinces,  and  lemons  were  all 
budding  or  ripening  in  a  most  luxuriant  manner.  A  clear 
brook  flowing  down  the  valley,  gave  freshness  and  beauty 
to  every  green  thing." 

The  beloved  gives,  in  the  11 — 13  verses,  four  state- 


CHAPTER   VI.  12.  395 

mcnts  showing  the  spouse  what  were  his  feelings  during 
his  withdrawal.  He  says,  that  when  he  left  her,  chap, 
v.  6,  it  was  not  in  anger:  but  with  kindly  feeling  and  love 
unabated;  only  to  withdraw  to  his  favourite  place  of 
resort  in  the  garden,  and  there  amuse  and  occupy  himself 
until  such  time  as  she  might  feel  her  unkindness,  and 
seek  again  his  presence ;  he  was  ready  to  welcome  her 
return  to  his  bosom  at  any  moment.  This  language 
viewed  as  giving  his  feelings  on  leaving  her,  is  of  the 
same  tender  spirit  with  his  words  in  chap.  v.  2,  and 
breathes  the  tenderest  aifection.  Surely  a  love  must  be 
almost  more  than  human,  which  could  be  thus  calm  and 
unabated  under  such  a  repulse.  The  love  of  Jesus,  which 
this  is  designed  to  illustrate,  is  indeed  more  than  human. 

"  His  love  no  end  nor  measure  knows, 
No  change  can  turn  its  course ; 
Immutably  the  same  it  flows, 
From  one  eternal  source." 

This  love  is  our  life,  the  very  spring  of  our  being.  Happy 
for  us  that  its  exercise  towards  us  by  our  Lord,  does  not 
depend  on  our  merit  and  watchfulness.  Like  the  power 
which  keeps  the  heart  beating  unconsciously  without  any 
act  of  our  will,  this  divine  love  which  began  towards  us 
while  dead  in  sins,  even  before  our  being,  continues  to 
follow  and  bless  us,  even  when  unmindful  of  its  source  or 
its  existence,  and  when  unkindly  forsaking  the  Redeemer. 
Even  under  neglect  and  repulse,  Jesus  turns  away  from 
us  without  anger ;  and  leaves  us  until  such  time  as  we  feel 
our  unkindness,  and  seek  again  his  presence  and  grace. 

Ver.  12. — Or  ever  I  was  aware,  my  soul  made  me  like  the  chariots  of 
Ammi-nadib. 

While  a  particular  explanation  of  this  passage  is  very 
difficult,  perhaps  impossible,  the  general  meaning  in  its 
connection  seems  clear.  We  cannot  undertake  to  give 
the  various  interpretations.     Dopke  has  stated   and  re- 


396  COMMENTARY. 

viewed  them  at  length.  Amminadib  is  most  probably 
the  name  of  an  individual,  whose  chariots  were  proverbial 
for  swiftness;  and  the  beloved  means  to  say,  that  after 
thus  withdrawing  from  the  spouse  without  anger,  with 
chastened  affection — almost  unconsciously,  ere  he  was 
aware,  his  soul  was  filled  with  the  desire  of  meeting  her 
again,  a  desire  so  strong  that  it  would  have  carried  him 
to  her  arms  with  a  swiftness  that  could  be  illustrated  by 
nothing  more  appropriately  than  by  the  rapid,  smooth- 
rolling  chariots  of  Amminadib. 

Such  is  the  feeling  of  Jesus  towards  us,  even  when  his 
presence  is  withdrawn,  and  the  light  of  his  countenance 
no  longer  felt.  He  changes  not.  When  obliged  by  our 
neglect  to  turn  away  from  us,  he  carries  with  him  the 
same  ardour  of  love  that  he  manifested  to  us  in  our  hap- 
piest hours  of  duty  and  affection ;  and  when  our  love  has 
grown  cold,  and  our  feet  are  wandering  on  the  dark 
mountains,  or  our  souls  slumbering  in  the  indifference  of 
carnal  security,  he  still  has  an  affection  which  makes  him 
ready  to  come  and  meet  us  at  any  moment,  with  the  swift- 
ness of  the  chariots  of  Amminadib  ?  Yea,  rather  with 
the  quickness  of  the  wings  of  the  morning,  or  of  that  all- 
present  Spirit  who  flies  to  the  bosom  of  every  repenting 
believer,  with  a  swiftness  outstripping  infinitely  the  wings 
of  the  morning  or  even  the  rapidity  of  thought.  Though 
seeing  it  necessary  for  our  good  to  hide  his  face,  and  even 
afflict  us,  he  has  all  the  while  this  strong  yearning  toward 
us;  and  every  act  however  painful,  has  lying  behind  it, 
in  his  bosom,  this  deep  affection  and  tenderness. 

Vek.  13. — Return,  return,  0  Shulamite;  return,  return,  that  wc  may 
look  upon  thee.  What  will  ye  see  in  the  Shulamite?  As  it  were  the 
company  of  two  armies. 

The  word  Shulamite,  or  Shulamith,  is  the  feminine  of 
he  name  of  Shelomoh,  or  Solomon,  and  means  the  bride 


CHAPTER   VI.    13.  397 

of  Shelomoh,  the  prince  of  peace.  The  beloved  calls  on 
her  to  return,  or  rather  this  was  the  language  expressing 
the  feelings  of  his  heart  when  separated  from  her.  \\c 
would  translate,  "  Return,  return,  that  we  may  see  in 
thee, — What  shall  you  see  in  the  Shulamith  ?  A  festive 
choir  of  rejoicing  hosts."  The  interrogative  form  is 
thrown  in  for  giving  greater  emphasis  and  beauty  to  the 
language.  The  beloved  would  say,  that  she  whose  loveli- 
ness in  his  eyes  he  had  been  illustrating  by  so  many 
comparisons,  was  an  object  of  more  delightful  contempla- 
tion to  him,  than  bands  beautifully  attired,  mingling  in  a 
sacred  dance  on  a  day  of  public  rejoicing;  or  was  a  source 
of  pleasure  like  that  derived  from  such  a  sight;  far  greater 
than  could  be  had  from  beholding  any  individual,  however 
excellent:  such  as  is  felt  from  gazing  on  the  combination 
of  lovely  forms,  crowning  with  their  elegance  of  form, 
shape,  beauty  of  dress,  and  grace  of  movement,  some 
public  festal  scene;*  more  beautiful  than  when  on  the 

*  In  the  scenes  described  by  Homer  as  portrayed  on  the  shield  of 
Achilles,  none  would  have  been  introduced  but  those  deemed  most 
attractive  in  his  age,  -which  could  not  have  been  long  after  the  time  of 
Solomon.  Now,  he  has  given  such  a  scene  as  is  noticed  iu  the  text,  a 
place  on  that  famous  shield;  and  thereby  we  may  know  such  was  an 
object  of  beauty  to  the  ancients,  and  proper  to  be  used  for  illustrating 
anything  which  excited  deep  emotions  of  pleasure. 
"To  these  the  artist  added  next  a  dance 

Drawn  with  surpassing  skill,  such  as  of  old 

In  Crete's  broad  island  Dredalus  composed 

For  bright-haired  Ariadne.     There  the  youths 

And  youth-alluring  maidens,  hand  in  band 

Danced  jocund,  every  maiden,  neat  attired 

In  finest  linen,  and  the  youths  in  vests 

Well  woven,  glossy  as  the  glaze  of  oil. 

These  all  wore  garlands,  and  bright  falchions,  those, 

Of  burnished  gold  iu  silver  trappings  hung: 

They  with  well  tutor'd  step,  now  nimbly  ran 

84* 


398  C  0  M  M  E  N  T  A  R  Y. 

shore  of  the  Red  Sea,  Miriam  took  a  timbrel  in  her  hand, 
and  all  the  women  Avent  out  after  her  with  timbrels  and 
with  dances,  Exod.  xv.  20;  than  when  David  and  all  the 
house  of  Israel  brought  up  the  ark  of  the  Lord,  with 
shouting  and  with  the  sound  of  the  trumpet,  and  with 
cymbals,  making  a  noise  with  psalteries  and  harps,  leaping 
and  dancing  before  the  Lord,  2  Sam.  vi.  15;  1  Chron.  xv. 
2G.  As  in  chap.  i.  9,  the  horse  is  the  emblem  of  noble- 
ness, energy,  and  activity  in  the  believer;  here,  the  refer- 
ence is  to  elegance  and  grace  of  motion,  as  an  element 
of  beauty,  while  in  the  perfected  saint  perfect  beauty  is 
found.  Thus,  in  something  of  a  like  train  of  thought, 
Byron  says — 

"She  walks  in  beauty  like  the  night 
Of  cloudless  climes  and  starry  skies; 
And  all  that's  best  of  dark  and  bright, 
Meets  in  that  aspect  and  those  eyes." 

As  there  is  dignity,  majesty,  and  grandeur  in  the  calm 
movement  of  the  evening  sky,  with  its  starry  hosts,  and 
therein  is  blended  the  beauty  of  darkness  and  of  light; 
so  this  poet  would  say  there  was  in  her  of  whom  he  wrote, 
dignity,  and  majesty,  and  a  blending  of  all  that  is  beau- 
tiful. And  in  this  passage  the  spouse  is  compared,  if  not 
to  the  starry  hosts,  to  two  hosts  or  companies  rejoicing  at 
a  wedding,  or  on  some  festive  occasion. 

roctry   furnishes   nothing  of  its  kind  more  beautiful 
than  the   scene  in  the  Fairie  Queene,  where,  in  a  spot 

The  circle,  swift,  as  'when,  before  his  wheel 
Seated,  the  potter  twirls  it  with  both  hands 
For  trial  of  its  speed,  now,  crossing  quick 
They  passed  at  once  into  each  other's  place. 
On  either  side  spectators  numerous  stuod 
Delighted."— llvi,/,  xviii.  590. 


CHAPTER    VI.  13.  309 

of  singular  loveliness,  are  espied,  from  the  covert  of  a 
wood  bordering  "th'  open  greene," 

"An  hundred  beauteous  maidens  lily  white, 
All  ranged  in  a  ring  and  dancing  with  delight;" 

and  in  their  midst  was  placed 

"Another  damzell,  as  a  precious  genime, 
Amidst  a  ring  most  richly  well  enchased. 
Look!  how  the  crowne  which  Ariadne  wore 
Upon  her  ivory  forehead  that  same  day 
That  Theseus  her  unto  his  bridale  bore, 
Being  now  placed  in  the  firmament, 
Through  the  bright  heaven  doth  her  beams  display, 
And  is  unto  the  starres  an  ornament, 
Which  round  about  her  move  in  order  excellent: 
Such  was  the  beaiity  of  this  goodly  band." 

Now  the  spirit  of  the  text  implies,  that  the  spouse  was 
in  the  eyes  of  the  beloved  an  object  causing  more  plea- 
sure than  such  scenes  as  these.  With  a  delight  of  which 
this  is  the  best,  though  faint  resemblance,  does  Jesus  view 
the  sanctified  soul,  and  the  innumerable  multitude  consti- 
tuting his  redeemed  Church.  All  things  are  present  to 
him;  and  even  now  he  sees  that  rejoicing  host  which  no 
man  can  number,  redeemed  from  all  kindreds,  and  tribes, 
and  people,  and  tongues,  standing  before  the  throne, 
clothed  in  white  robes  and  palms  in  their  hands ;  of  all 
his  varied  works  of  creation,  this  is  to  him  the  most  glo- 
rious. Is  it  strange  that  on  a  day  of  public  rejoicing,  a 
kingly  father  should  view  a  brave,  gallant,  and  victorious 
son  with  more  pleasure  than  that  felt  from  the  presence 
of  all  the  host  besides.  AVhile  king  Edward,  beholding 
from  his  tower  the  battle  of  Crecy,  had  proper  feelings 
towards  all  his  valiant  followers  who  surrounded  his  son, 
with  what  especial  'delight  did  he  watch  the  progress  of 


400  COMMENTARY. 

that  son;  and  after  the  victory,  amid  the  bonfires,  and 
lighted  torches,  and  rejoicing  of  the  soldiers,  take  the 
Black  Prince  in  his  arms,  and  say,  "You  are  my  true  son, 
for  loyally  have  you  acquitted  yourself  this  day,  and 
worthy  are  you  of  a  crown."  Thus,  from  his  watch- 
tower  in  the  skies,  the  Captain  of  our  salvation,  our 
friend,  our  beloved,  has  his  eye  on  every  one  of  his  saints ; 
and  when  our  conflict  winds  up  with  the  victory  over 
death,  he  will  give  us  more  than  a  father's  greeting,  while 
bestowing  the  crown  of  righteousness  and  glory  which 
fadeth  not  away.  Like  the  virgin  among  the  hundred 
lily-like  maidens  of  Spenser,  "as  a  precious  gemme 
amidst  a  ring  most  richly  well  enchased,"  the  glorified 
soul,  the  redeemed  Church,  shall  be  in  heaven  an  object 
of  pre-eminent  beauty  to  Jesus,  a  brilliant  gem  amid  the 
golden  ring  of  innumerable  angels  encircling  as  a  crown 
the  throne  of  the  Lamb  slain. 

We  may  therefore  be  comforted  by  keeping  in  mind 
the  four  things  here  stated  concerning  Jesus  on  leaving 
us,  when  grieved  away  by  our  neglect:  He  withdraws, 
not  in  anger,  but  in  love:  he  feels  without  ceasing,  the 
strongest  desire  to  return  to  us;  he  earnestly  invites  us 
to  return;  he  continues  still  to  view  us  with  unabated 
love,  even  with  greater  pleasure  than  the  angels,  the 
hosts  seen  by  Jacob  at  Mahanaim. 


CHAPTER  VII.    1,  2.  401 


CHAPTER  VII. 

Ver.  1,  2.— How  beautiful  are  thy  feet  with  shoes,  0  prince's  daugh- 
ter! the  joints  of  thy  thighs  are  like  jewels,  the  work  of  the  hands  of 
a  cunning  workman  ;  thy  navel  is  like  a  round  goblet,  which  wanteth 
not  liquor;  thy  belly  is  like  an  heap  of  wheat  set  about  with  lilies. 

The  language  of  chap.  vi.  4 — 10,  is  for  encouraging  the 
spouse  to  come  on,  and  not  hesitate  on  account  of  her 
recent  neglect  of  him;  in  chap.  vi.  11 — 13,  he  states 
his  feelings  of  unabated  tenderness  during  the  time  of  his 
withdrawal;  the  object  of  chap.  vii.  1 — 9,  is  to  show  his 
love  towards  her  is  still  the  same. 

"Prince's  daughter"  seems  to  mean  daughter  of  a 
noble,  a  word  signifying  generous,  noble-minded;  and  in 
the  thought  of  an  oriental,  is  closely  connected  with 
liberality  in  giving;  it  is  spoken  of  character  and  con- 
duct, and  according  to  a  common  Hebrew  idiom,  ex- 
presses one  who  is  herself  noble,  the  same  with  noble- 
woman. The  whole  of  this  description  is  a  fitting 
portrait  of  a  woman  of  noble  character  and  majestic 
mien — the  original  words,  "prince's  daughter,"  referring 
to  the  nobleness  of  her  disposition,  and  the  following  part 
of  the  passage  setting  forth  the  majesty  and  beauty  of 
her  appearance.*     Having  referred  to  grace  of  motion  in 

*  With  these  descriptions  of  the  spouse  in  the  Song,  we  may  compare 
the  celebrated  ivory  and  gold  statue  of  Minerva  in  the  Parthenon, 
which  was  an  effort  by  Phidias  to  embody  his  imaginary  conception  of 
that  goddess.  "The  statue  stood  in  the  foremost  and  larger  chamber 
of  the  temple.  It  represented  the  goddess  standing,  clothed  with  a 
tunic  reaching  to  the  ankles,  with  her  spear  in  her  left  hand,  and  an 
image  of  Victory  four  cubits  high,  in  her  right:  she  was  girded  with 
the  aegis,  and  had  a  helmet  on  her  head,  and  her  shield  rested  on  the 
ground  by  her  side.  The  height  of  the  statue  was  twenty-six  cubits, 
or  nearly  forty  feet,  including  the  base.       From  the  manner  in  which 


402  COMMENTARY. 

the  last  verse  of  the  foregoing  chapter,  he  naturally 
proceeds  here  to  mention  her  feet  and  the  elegance  of  her 
sandals.  See  chap.  v.  15.  Pindar  speaks  of  "the  silver- 
footed  Venus;"  and  Milton  of  "Thetis'  tinsel-slippered 
feet."  Magnificent  sandals  constituted,  in  the  East,  a 
part  of  the  dress  of  both  males  and  females,  who  could 
afford  to  have  them  peculiarly  costly;  the  oriental  ladies 
were  especially  attentive  to  this  fashionable  ornament. 
The  sandals  of  Judith  were  so  brilliant  that,  notwith- 
standing the  general  splendour  of  her  bracelets,  rings, 
and  necklace,  these  principally  succeeded  in  captivating 
the  ferocious  Holofernes;  for  we  are  expressly  told  that 
"her  sandals  ravished  his  eyes."  Judith  xvi.  9.  Lady 
Montague,  describing  her  eastern  dress,  says  her  shoes 
were  of  white  kid  leather  embroidered  with  gold.  .  Ac- 
cording to  Pausanias,  in  the  statue  of  Olympian  Jupiter, 
the  sandals  of  the  god,  as  also  his  robe,  were  of  gold — 
the  latter  wrought  over  with  all  sorts  of  animals  and 
flowers,  particularly  lilies. 

Plato  speaks  of  the  statue,  it  seems  clear  that  the  gold  predominated 
over  the  ivory,  the  latter  being  used  for  the  face,  hands,  and  feet,  and 
the  former  for  the  drapery  and  ornaments.  The  eyes,  according  to 
Plato,  were  of  a  kind  of  marble  nearly  resembling  ivory,  perhaps  painted 
to  imitate  the  iris  and  pupil ;  there  is  no  sufficient  authority  for  the 
statement  •which  is  frequently  made  that  they  were  of  precious  stones. 
It  is  doubtful  whether  the  core  of  the  statue  was  of  wood  or  of  stone. 
The  various  portions  of  the  statue  were  most  elaborately  ornamented. 
A  sphinx  formed  the  crest  of  her  helmet,  and  on  either  side  of  it 
were  gryphons,  all,  no  doubt,  of  gold.  The  regis  was  fringed  with 
golden  serpents,  and  in  its  centre  was  a  golden  head  of  Medusa.  Even 
the  edges  of  the  sandals,  which  were  four  dactyli  high,  were  seen,  on 
close  inspection,  to  be  engraved  with  the  battle  of  the  Lapithse  and 
Centaurs.  The  shield  was  ornamented  on  both  sides  with  embossed 
work,  representing,  on  the  inner  side,  the  battle  of  the  ninnts  against 
the  gods,  and  on  the  outer,  the  battle  of  the  Amazons  against  the 
Athenians." — Smith's  Dictionary,  art.  Phidias. 


CHAPTER  VII.   1,2.  403 

Our  translation  of  these  verses  is,  "  How  beautiful  are 
thy  feet  in  sandals,  0  noble  woman.  The  contour  of  thy 
person  is  like  the  rounding  of  a  necklace,  wrought  by  the 
hands  of  a  finished  artist :  thy  waist  is  a  round  goblet 
that  is  full  of  rich  spiced  wine :  thy  body  is  a  heap  of 
wheat  enclosed  with  lilies."  The  principles  regulating 
the  interpretation  of  this  passage  have  been  already 
explained.  Introduction,  and  notes  on  chap.  iv.  1 — 7, 
and  chap.  v.  9 — 16.  The  great  misapprehension  that 
prevails  concerning  these  verses,  has  arisen  from  a  mis- 
understanding of  the  spirit  of  the  original.  That  seems 
to  be  expressed  in  this  translation.  We  have  shown, 
that  as  ancient  statues  of  the  gods  were  attempts  to 
represent  to  human  comprehension,  certain  ideas  enter- 
tained concerning  particular  deities,  so  these  descriptions 
of  the  Song  are  attempts  to  represent  to  the  human  mind 
the  loveliness  of  Christ,  and  of  the  redeemed,  by  illus- 
trations embodied  in  language,  rather  than  in  marble  and 
gold.  The  statues  of  Olympian  Jupiter  and  of  Minerva 
by  Phidias,  were  highly  adorned,  and  among  other  things, 
with  drapery  of  gold;  and  Cornelius  Nepos  states  that 
it  was  customary  in  the  statues  raised  to  conquerors  in 
the  Olympic  games,  to  represent  them  in  the  habits  in 
which  they  had  gained  the  crown. 

The  "joints  of  the  thighs,"  did  the  original  words 
mean  what  these  express,  would  convey  a  finished  idea 
of  beauty  and  perfection ;  as  the  joints  would  then  be 
compared  to  such  work  as  the  jewelled  wheels  of  a  watch. 
The  word  "joint"  means,  however,  rounding,  curvature; 
and  the  tAvo  words  express  the  beautiful  symmetry  of 
that  part  of  the  person.  There  is  now  in  existence  a 
famous  statue  of  Venus  at  Naples,  to  which  the  Grecian 
epithet    "beautiful    hipped"    was    applied.*      The    word 


404  COMMENTAR  Y. 

"jewels"  means  necklaces,  things  on  which  great  art 
was  bestowed  by  the  ancients.  As  Wilkinson  remarks, 
"  handsome  and  richly  ornamented  necklaces  were  a 
principal  part  of  the  dress  of  both  men  and  women;"* 
and  some  idea  may  be  got  of  the  beauty  of  this  allusion, 
by  examining  the  illustrations  of  them  he  has  given. f 
Thus  we  are  able  to  see  why  the  necklace  should  be 
mentioned  in  this  connection,  and  with  what  delicacy 
of  taste  it  is  used  for  illustrating  the  graceful  outline  of 
the  lower  part  of  the  body. 

The  original  word  rendered  "navel,"  in  the  English 
version,  expresses  what  we  mean  by  the  waist;  and  the 
roundness  of  the  waist  is  compared  to  a  goblet  or  bowl 

*  Ancient  Egyptians,  vol.  iii.  875. 

f  The  necklace  was  made  sometimes  to  resemble  a  serpent  coiled 
about  the  neck  of  the  wearer,  as  was  the  case  with  that  given  as  a 
nuptial  present  by  Venus  to  Ilarmonia,  which  was  ornamented  in  so 
elaborate  a  manner,  that  Nonnus  devotes  fifty  lines  of  his  Dj'onysiaca 
to  its  description.  This  same  necklace  afterwards  appears  in  the 
mythology,  as  the  bribe  by  which  Eriphyle  was  tempted  to  betray  her 
husband.  The  beauty  and  splendour,  as  well  as  the  value  of  necklaces, 
were  enhanced  by  the  insertion  of  pearls  and  precious  stones,  which 
were  strung  together  by  means  of  linen  thread,  silk,  or  wires  and  links 
of  gold.  Smith  gives  patterns  of  three  splendid  gold  necklaces  in  the 
British  Museum,  that  were  found  in  Etruscan  tombs;  also  a  wood-cut 
exhibiting  the  central  portion  of  a  very  ancient  and  exquisitely  wrought 
necklace,  which  was  found  near  Naples,  in  the  sepulchre  of  a  Greek 
lady.  It  has  seventy-one  pendants.  Above  them,  is  a  band  consisting 
of  several  rows  of  close  chain-work,  which  we  now  call  Venetian.  The 
specimens  of  ancient  chains  which  we  have  in  ornaments  for  the  per- 
son, especially  necklaces,  show  a  great  variety  of  elegant  and  ingenious 
patterns,  whose  name  expresses  their  fineness  and  delicacy  as  well  as 
their  minuteness.  These  valuable  chains  were  commonly  worn  by 
women,  either  on  the  neck,  or  round  the  waist,  according  to  a  state- 
ment of  Pliny.  In  a  head  of  Minerva  engraved  from  an  antique  gem, 
we  see  a  necklace  with  a  row  of  drops  on  the  under  side,  which,  when 
worn,  arrange  themselves  upon  the  neck,  like  rays  proceeding  from  the 
centre. — Smith's  Dictionary.     Articles — Monilc  and  Catena. 


CHAPTER    VII.   1,  2.  405 

filled  with  spiced  wine  made  of  niyrrh  and  fragrant  cane. 
The  Hebrew  word  seems  here  to  express  what  was 
known  among  the  Latins  and  Greeks,  as  the  crater. 
This  was  a  vessel  in  which  the  wine,  according  to  the 
custom  of  the  ancients,  who  very  seldom  drank  it  pure, 
was  mixed,  and  from  which  the  cups  were  filled.*  In 
oriental  poetry,  there  are  allusions  entirely  similar: 
"Graceful  is  every  limb,  slender  her  waist.  Place  a 
circlet  of  music  on  this  breast,  which  resembles  a  vase 
of  sacred  water,  crowned  with  fresh  leaves,  and  fixed 
near  a  vernal  bower. "f 

The  beauty  of  the  waist  expanding  upwards  into  the 

*  Iii  the  Homeric  age,  the  crater  was  generally  of  silver,  sometimes 
with  a  gold  edge,  and  sometimes  all  gold  or  gilt.  It  stood  upon  a 
tripod,  and  its  ordinary  place  in  the  dining-hall,  was  in  the  most 
honourable  part  of  the  room,  at  the  farthest  end  from  the  entrance, 
and  near  the  seat  of  the  most  distinguished  among  the  guests.  Craters 
were  among  the  first  things  on  the  embellishment  of  which  the  ancient 
artists  exercised  their  skill.  Homer  mentions  among  the  prizes  pro- 
posed by  Achilles  at  the  funeral  games  for  Patroclus,  a  beautifully 
wrought  silver  crater,  the  work  of  the  ingenious  Sidonians,  which,  by 
the  elegance  of  its  workmanship  excelled  all  others  on  the  earth. 
According  to  Wilkinson,  "Many  of  the  ornamental  vases  of  the  Egypt- 
ians, as  well  as  those  in  common  use,  were  of  alabaster,  glass,  ivory, 
porcelain,  bronze,  silver,  or  gold,  and  present  the  most  elegant  forms; 
and  so  strong  a  resemblance  do  they  bear,  both  in  shape  and  in  the 
fancy  devices  which  adorn  them,  to  tho  productions  of  the  best  epochs 
of  ancient  Greece,  that  some  might  even  imagine  them  borrowed  from 
Greek  patterns.  We  admire  not  only  their  forms,  but  the  richness 
of  the  materials  of  which  they  were  made — the  colours  and  the  hiero- 
glyphics themselves,  showing  them  to  have  been  of  gold  and  silver,  or 
of  this  last  inlaid  with  the  more  precious  metal.  Gold  and  silver  cups 
were  often  beautifully  engraved  and  studded  with  precious  stones." 
We  know  the  direct  intercourse  there  was  between  the  region  of  Sidon 
and  Judea,  and  of  Egypt  and  Judea;  and  hence  we  may  know  the 
goblets  used  by  Solomon  would  be  no  less  splendid. 

f  See  the  epithet,  Kiwi^wu  }w*ijt5,-  beautifully  girdled  women.  Iliad, 
vii.  139. — Od.  xxiii.  147.     Homeric  Hymn  to  Mercury,  440. 

35 


406  COMMENTARY. 

fulness  of  the  bosom,  is  therefore  most  aptly  illustrated 
by  such  a  goblet,  to  the  natural  beauty  of  which  is  added 
the  beauty  of  the  richest  spiced  wine.  The  beauty  of 
the  form  below  the  waist,  what  we  often  express  by  the 
word  body,  is  set  forth  by  "a  heap  of  wheat  enclosed 
with  lilies" — a  heap  of  wheat  in  a  bed  of  full-blown 
lilies  rising  around  and  drooping  over  it.  Putting 
together  these  illustrations,  the  costly  goblet  filled  with 
choice  wine  and  covered  with  rich  devices,  and  the  heap 
of  wheat  in  the  midst  of  a  bed  of  lilies,  we  have  in  the 
mind  a  cluster  of  ideas  of  great  beauty:  thus  beautiful 
was  the  impression  made  by  gazing  on  the  person  of  the 
spouse.  Our  view  of  this  passage  might  receive  confirma- 
tion by  noticing  the  manner  in  which  one  part  of  the  body 
is  mentioned  after  another ;  first,  the  feet  more  beautiful 
in  the  elegant  sandals ;  then  the  contour,  the  folds  of  the 
bridal  dress  falling  around  the  hips,  graceful  as  the  cur- 
vature of  a  rich  necklace  wrought  by  a  finished  hand ; 
next,  the  body  like  a  heap  of  wheat  encompassed  with 
lilies;  then,  the  waist  expanding  into  the  bosom,  elegant 
as  a  goblet  rounded  gracefully  upwards,  and  filled  with 
the  richest  spiced  wine. 

Ver.  3. — Thy  two  breasts  are  like  two  young  roes  that  are  twins. 

See  note  on  chap.  iv.  5. 

Ver.  4. — Thy  neck  is  as  a  tower  of  ivory. 

See  note  on  chap.  iv.  4.  In  his  Illustrated  Commen- 
tary, on  2  Kings  ix.  17,  Kitto  gives  a  drawing  of  a  group 
of  modern  oriental  towers,  which  adds  to  the  elegance  of 
the  illustration  here  used.  He  remarks :  "  So  far  as  we 
have  examined  the  Hebrew  word,  it  is  always  used 
wherever  it  is  possible  to  understand  that  a  tower  of 
ornamental  character  is  intended.  The  great  beauty  of 
many   of   the  forms   here   given  will  not  be   disputed." 


CHAPTER   VII.   4.  407 

Joseplms  mentions  the  numerous  towers  of  Jerusalem, 
that  "were  for  largeness,  beauty,  and  strength,  beyond 
all  that  were  in  the  habitable  earth;  they  were  of 
white  marble,  each  stone  was  twenty- five  feet  in  length, 
ten  in  breadth,  and  five  in  depth ;  these  stones  were  so 
exactly  united  to  one  another,  that  each  tower  looked 
like  one  entire  rock  of  white  marble,  so  growing  naturally 
and  afterwards  cut  by  the  hands  of  the  artificers  into 
their  present  shape."*  To  such  a  structure,  is  the  neck 
of  the  spouse  compared,  with  the  additional  elegance  that 
would  be  imparted  by  substituting  in  the  materials  ivory 
for  marble. 

Thine  eyes  like  the  fish-pools  in  Heshbon,  by  the  gate  of  Bath-rabbim. 
So  Philostratus  says,  "Thou  seemest  to  carry  water  as 
it  were  from  the  fountain  of  thine  eyes,  and  therefore  to 
be  one  of  the  nymphs."  Heshbon  was  a  town  about 
twenty  miles  east  of  the  point  where  the  Jordan  enters 
the  Dead  Sea.  The  ruins  of  a  considerable  town  still 
exist  at  Heshbon,  covering  the  side  of  an  insulated  hill, 
but  not  a  single  edifice  is  left  entire.  The  view  from  the 
summit  is  very  extensive,  embracing  the  ruins  of  a  vast 
number  of  cities.  There  are  reservoirs  here,  which  may 
be  those  mentioned  in  this  verse.  It  was  in  the  tribe  of 
Gad,  who  desired  this  country  because  it  abounded  with 
pasturage,  and  with  rivulets  and  brooks  from  which  the 
pools  of  Heshbon  were  supplied.  The  pools  of  a  place 
situated  in  such  a  country  as  that  around  Heshbon,  would 
be  likely  to  be  supplied  with  water  purer  and  fresher  than 

*  Jewish  War,  book  v.  4.  4. — "Here  and  there,  the  clustering  blos- 
soms of  the  orange  or  the  nectarine,  lay  like  foam  upon  that  verdant  sea. 
Minarets,  as  white  as  ivory,  shot  up  their  fairy  towers  among  the  groves ; 
and  purple  mosque-domes,  tipped  with  the  golden  crescent,  gave  the 
only  sign  that  a  city  lay  bowered  beneath  those  rich  plantations." — 
Crescent  and  the  Cross,  vol.  ii.  154. 


408  COMMENTARY. 

those  of  Jerusalem.  Bath-rabbim  was  probably  some 
neighbouring  city  to  which  the  gate  here  mentioned  led. 
These  pools  were  remarkable  for  their  purity  and  quiet- 
ness— therefore  a  most  fitting  emblem  of  the  clear,  limpid 
eyes  of  those  who  are  pure  in  heart.  "Some  varieties  of 
gold  and  silver  fishes,"  says  a  traveller  in  China,  "were 
seen  playing  in  ponds  of  pellucid  water,  upon  a  bottom 
studded  with  pebbles  of  agate,  jasper,  and  other  precious 
stones." 

Thy  nose  is  as  the  tower  of  Lebanon,  which  looketh  toward  Damascus. 

Warburton  says,  "In  the  magnificent  array  of  the 
mountains  of  Lebanon,  with  their  various  hills,  glens, 
and  crag-perched  villages,  each  of  those  acclivities  has  a 
little  tract  of  richly  coloured  vegetation  hanging  from  its 
shoulders  like  a  tartan  cloak,  and  wears  a  fortress  for  its 
crown."  This  tower  of  Lebanon  was  probably  a  tower 
built  on  some  part  of  that  range  of  mountains  in  the  fron- 
tiers of  Israel,  on  an  eminence  overlooking  the  beautiful 
valley  of  Damascus,  where  "the  vast  and  fruitful  plain, 
with  the  seven  branches  of  the  blue  stream  which  irrigates 
it,  the  city  embosomed  in  gardens  of  surpassing  richness, 
and  overshadowed  with  the  deepest  verdure  and  richest 
luxuriance  of  oriental  foliage,  amid  which  rise  towers  and 
a  forest  of  minarets  of  every  form,  the  glittering  lakes 
which  reflect  the  heaven  upon  the  earth,  the  majestic 
frame-work  of  the  mountains — all  combine  to  render  this 
a  terrestrial  paradise."  In  such  a  landscape,  a  tower  of 
white  marble  on  one  of  the  cliffs  of  Lebanon,  would  be  an 
imposing  feature — more  so,  from  being  on  a  commanding 
eminence  overlooking  such  a  landscape  as  that  of  Damas- 
cus. While  the  neck  of  the  spouse  is  compared  to  the 
tower  of  David  adorned  with  a  circlet  of  the  costly  shields 
of  heroes,  and  to  a  tower  of  ivory,  her  nose  is  compared 


CHAPTER    VII.  5.  409 

to  a  tower  rising  in  majesty  on  a  noble  eminence  of 
Lebanon,  and  having  associated  with  the  grandeur  of  its 
position,  the  luxuriant  beauty  of  the  plain  of  Damascus. 
A  fine,  well-proportioned  nose  is  most  essential  to  beauty ; 
and  to  this  tower  is  compared  the  nose  of  the  spouse. 

Ver.  5. — Thine  head  upon  thee   is  like  Carmel,  and  the  hair  of  thine 
head  like  purple:  the  king  is  held  in  the  galleries. 

Philostratus  has  a  similar  comparison,  though  far  less 
rich  :  "  Thy  head  is  a  large  meadow  full  of  flowers,  which 
are  never  wanting  in  the  summer,  and  disappear  not  in 
the  winter."  Carmel  is  of  beautiful  shape,  about  twelve 
hundred  feet  high,  and  was  in  former  days  fruitful  to  a 
proverb.  Hence  its  name  Carmel,  signifying  a  "  fruitful 
field."  "And  when  covered  over  with  vineyards,  olive- 
groves,  and  orchards  of  figs  and  almond-trees,  not  on  the 
sides  alone,  but  also  along  the  table-land  of  its  summit, 
would  not  Carmel,  worthy  of  the  name,  appear  an 
immense  hanging  garden  in  the  midst  of  the  land?  And 
would  not  the  beholder  in  other  days  at  once  understand 
the  meaning  of  the  beautiful  description  given  in  the  Song 
— "  Thine  head  upon  thee  is  like  Carmel."* 

"And  the  hair  of  thine  head  like  purple."  The  an- 
cients used  the  word  purple  for  expressing  what  was  most 
beautiful  in  colour;  and  when  it  is  said  her  hair,  or 
tresses,  is  like  purple,  the  meaning  is,  it  was  of  the  most 
beautiful  colour.  As  Porphyry  says,  "the  poets  are 
accustomed  to  use  purple  for  beautiful,  "f  Thus  Horace 
speaks  of  "purple  swans;"   Pindar  of  "purple  wings," 

*  Mission  of  Inquiry,  235. 

■j-  "Even  the  Tyrian  purple  was  not  one  particular  colour,  but  a  class 
of  animal  dyes  as  distinguished  from  vegetable — varying  in  shade  of 
purple,  from  tho  most  faint  to  the  most  intense." — Kitio's  III.  Coin. 
Ex.  xxxv.  35. 

35* 


410  COMMENTARY. 

and  Virgil  of  "purple  hair."  And  Spenser  has,  "the 
morrow  next  appeared  with  purple  hair."  Speaking 
of  oriental  females,  Lady  Montague  says,  "  I  never 
saw  in  my  life  so  many  fine  heads  of  hair.  In  one  lady's 
I  have  counted  one  hundred  and  ten  tresses,  all  natural ; 
but  it  must  be  owned  that  every  kind  of  beauty  is  more 
common  here  than  with  us." 

The  word  here  translated  "  galleries,"  means  full, 
flowing  ringlets,  or  tresses,  so  called  from  their  falling 
down  or  flowing;  and  in  the  words  "  the  king  is  held  in 
the  galleries,"  the  import  is,  the  king  is  captivated  with 
the  beauty  of  her  full-flowing  tresses.  Thus  an  oriental 
poet — 

"A  thousand  secret  snares,  like  links  entwined, 
Lurk  in  those  ringlets  waving  to  the  wind." 

The  meaning  of  the  whole  verse  is,  her  head  of  hair  in 
its  fulness  had  the  beauty  of  Carmel,  was  of  the  richest 
colour,  and  with  its  full-flowing  tresses,  captivated  the 
heart  of  the  king. 

Ver.  6. — How  fair  and  how  pleasant  art  thou,  0  love,  for  delights! 

Thus  captivated,  he  exclaims — "  How  beautiful  art 
thou,  0  love,  and  how  fascinating  in  attractions."  The 
beloved  had  enumerated  numerous  beauties  of  the  spouse : 
the  feet  more  beautiful  in  rich  sandals,  the  outline  of  the 
hips  graceful  as  the  curvature  of  a  most  finished  necklace, 
the  waist  elegant  as  a  costly  goblet  filled  with  the  finest 
wine,  the  body  like  a  heap  of  wheat  encompassed  with 
lilies,  her  bosom  like  two  young  gazelles  feeding  among 
the  lilies,  her  neck  as  a  tower  of  ivory,  her  eyes  pellucid 
and  calm  as  the  pools  of  Heshbon,  her  nose  as  a  tower 
on  a  cliff'  of  Lebanon  rising  over  the  landscape  of 
Damascus,  her  head  like  Carmel  in  its  richness  and 
flowers,  her  hair  full,  flowing,  and  of  the  richest  colour, 


CHAPTER   VII.  6.  411 

and  entrancing  the  king  with  the  beauty  of  her  tresses ; 
having  thus  illustrated  these  several  features  of  loveli- 
ness,  he  gives  further  utterance  to  his  admiration  by 
saying,  as  in  this  verse,  that  to  all  these  was  added  the 
attractiveness  arising  from  manners  inexpressibly  fasci- 
nating :  how  beautiful  and  how  fascinating  in  attractions. 
Her  general  beauty  of  form  and  elegance  of  movement 
was  lighted  up  by  a  living  spirit  within,  which  enabled 
her  to  know  instinctively  how  to  please  and  hold  the 
beloved  entranced  with  her  attractive  grace.  She  is 
represented  as  something  more  than  an  amiable  nonentity, 
more  than  a  mere  Grecian  statue,  however  perfectly 
finished.  With  more  than  mortal  elegance  of  bodily 
form,  she  combined  more  than  the  fascinations  which  in 
an  Aspasia  could  enthral  the  towering  intellect  of 
Pericles.  The  word  "delights"  expresses  the  charac- 
teristic which  enabled  the  daughter  of  Herodias  so  to 
bewilder  Herod  by  her  accomplished  graces,  as  to  make 
him  promise,  under  the  spell,  to  give  her  even  the  half 
of  his  kingdom.  It  is  recorded  of  Wilkes,  that  though 
the  most  homely  man  in  the  United  Kingdom,  no  one 
could  listen  for  a  few  moments  to  his  conversation,  with- 
out forgetting  his  ugliness  in  the  attractiveness  of  his 
address.  In  the  female  character,  this  is  far  more  pow- 
erful than  mere  inanimate  beauty.  Without  it,  beauty 
soon  grows  insipid  and  loses  its  charm ;  with  this,  home- 
liness is  forgotten,  and  the  individual  becomes  more 
attractive,  the  character  more  beautiful,  even  amid  the 
decay  of  declining  age.  Hence,  how  greatly  is  our 
impression  of  the  splendid  character  of  the  spouse 
heightened,  when  in  addition  to  such  grace  of  movement 
and  beauty  of  form,  she  is  said  to  possess  manners  so 
fascinating  and  attractive. 


412  COMMENTARY. 

Ver.   7. — This  thy  stature  is  like  to  a  palm-tree,  and  thy  breasts  to 
clusters  of  grapes. 

In  this  and  almost  all  other  Asiatic  poems,  the  true 
eastern  beauty  is  represented  as  being  light  as  a  fawn, 
tall  as  a  cypress  or  cedar,  slender  as  an  arrow,  erect  as 
a  palm-tree.  The  elegant  slenderness  of  the  beautiful 
Kadha  is  particularly  mentioned,  and  repeated  in  fre- 
quent chorusses  :  "  Surely  thou  descendest  from  heaven, 
0  slender  damsel,  attended  by  a  company  of  youthful 
goddesses ;  and  all  their  beauties  are  collected  in  thee." 
The  cedar,  the  cypress,  the  pine,  and  the  palm-tree,  from 
their  general  beauty,  and  more  especially  their  erect  and 
stately  growth,  offer  a  common  source  of  imagery  for 
elegance  and  dignity  of  person  among  oriental  poets. 
Thus  Hafiz — "  Like  the  reed,  my  heart  trembles  to 
possess  that  soft  waving  pine-tree:"  and  another,  "The 
graceful  cypress  yields  to  thee  in  grace."  Homer  com- 
pares the  beautiful  Nausicaa  to  a  palm : 

"Thus  seems  the  palm  with  stately  honours  crown'd 
By  Phoebus'  altars ;   thus  o'erlooks  the  ground, 
The  pride  of  Delos."* 

The  original  word  means  simply  clusters,  and  .refers 
to  the  palm  instead  of  the  vine.     When  therefore    the 

*  Odyssey,  vi.  1G2.  Humboldt  says,  "Palms  are  the  loftiest  and 
noblest  of  all  vegetable  forms,  that  to  which  the  prize  of  beauty  has 
been  assigned  by  the  concurrent  voice  of  all  ages.  Smooth  and  pol- 
ished stems  of  palms,  carefully  measured  by  me,  had  attained  one 
hundred  and  ninety-two  English  feet  in  height.  The  port  and  physi- 
ognomy of  palms  have  a  grandeur  of  character  very  difficult  to  convey 
by  words.  Their  lofty,  slender,  ringed  stems,  terminate  in  aspiring 
and  shining  either  fan-like  or  pinnated  foliage.  The  leaves  are  some- 
times of  a  dark  and  shining  green,  at  others  of  a  silvery  white  on  the 
under  side ;  sometimes  the  middle  of  the  fan  or  palmate  leaf  is 
ornamented  with  concentric  yellowish  or  bluish  stripes,  like  a  peacock's 


CHAPTER  VII.  7.  413 

beloved  compares  the  stature  of  the  spouse  to  a  palm-tree, 
and  her  breast  to  its  clusters,  he  gives  the  strongest  pos- 
sible illustration  of  her  beauty.  Now,  the  Holy  Spirit 
has  grouped  these  things  together  for  enabling  us  to  get 
some  idea  of  the  beauty  which  shall  be  revealed  in  the 
saints,  and  is  already  seen  in  them  by  Jesus.  He  does 
not  merely  say,  we  are  beautiful  in  his  eyes,  as  is  the 
highest  development  of  female  beauty  to  us ;  but  taking 
the  most  beautiful  human  form,  cluster  around  it  all  the 
ideas  of  splendour  drawn  from  feet  with  magnificent 
sandals,  the  splendid  curvature  of  the  most  finished 
necklaces,  the  golden  goblet  filled  with  fragrant  wine, 
the  heap  of  newly  harvested  wheat  set  about  with  lilies, 
the  two  young  twin  roes  feeding  among  the  lilies,  the 
tower  of  ivory,  the  pools  in  Heshbon,  the  marble  tower 
on  a  cliff  of  Lebanon,  looking  towards  Damascus,  Carmel 
covered  with  flowers,  the  palm-tree  with  its  golden  clus- 
ters; to  these,  add  the  delights  springing  from  the 
attractions  of  most  accomplished  manners  and  a  loving 

tail,  and  the  leaves  are  flag-like,  of  a  thinner  and  more  flexible  texture, 
and  curl  towards  the  extremities,  -while  there  is  a  fine  play  of  light 
from  the  sun-beams  falling  on  the  upper  surface  of  the  leaves.  The 
peculiarly  majestic  character  of  palms  is  given,  not  only  by  their  lofty 
stems,  but  also  in  a  very  high  degree,  by  the  direction  of  the  leaves. 
The  more  upright  the  direction  of  the  leaves,  or,  in  other  words,  the 
more  acute  the  angles  which  they  form  with  the  upper  part  of  the  stem, 
the  grander  and  more  imposing  is  the  general  appearance  of  the  tree. 
The  fruits  are  large,  egg-shaped,  and  beautifully  coloured,  resembling 
peaches,  and  tinged  with  a  golden  yellow,  mingled  with  a  roseate 
crimson.  Seventy  or  eighty  of  them  form  enormous  pendulous 
branches,  of  which  each  tree  annually  ripens  three.  This  fine  tree, 
the  Piriguao  palm,  might  be  called  the  peach-palm.  The  fleshy  fruits 
are,  from  the  luxuriance  of  vegetation,  most  often  devoid  of  seeds, 
and  offer  to  the  natives  a  farinaceous  food,  as  yellow  as  the  yolk  of 
an  egg,  slightly  saccharine,  and  extremely  nutritious." — Humboldt's 
Aspects,  209. 


414  COMMENT  A  R  Y. 

heart;  when  we  can  form  an  idea  of  the  ecstasy  thrilling 
the  soul,  as  all  these  different  objects  pour  their  star-like 
radiance  of  beauty  bright  upon  the  heart — then  and  then 
only,  can  we  have  some  conception  of  the  beauty, 
attractiveness,  and  loveliness,  seen  in  his  redeemed  and 
sanctified  people  by  our  adored  Lord.  As  the  eye  turned 
towards  the  sun  is  dazzled,  and  cannot  take  in  the 
radiance;  so  the  mind  is  dazzled  with  this  beauty,  and 
unable  fully  to  comprehend  it.  For  the  love  of  Christ 
passeth  knowledge.  Of  that  love  these  brilliant  compa- 
risons are  the  illustration  and  nothing  more. 

Yet,  if  the  saint  is  the  bride  of  the  Lamb,  it  must  be 
expected  he  would  thus  view  us,  and  thus  love  us.  And 
as  we  naturally  desire  and  try  to  remove  everything 
unpleasant  and  like  a  failing  in  one  thus  loved — Jesus  is 
doing  even  this  for  us  in  sanctification.  The  diamond, 
though  exceeding  in  value  more  than  a  hundred  thousand 
times  its  mass  in  gold,  the  most  cherished  treasure  of 
kings  and  the  most  brilliant  ornament  of  their  crown,  is 
of  all  precious  stones  "  the  meanest  in  its  elements,  the 
weakest  in  its  structure,  and  the  most  perishable  in  its 
nature,  a  lump  of  coal,  which  it  reduces  to  a  cinder  and 
dissipates  into  that  insalubrious  gas,  which  ascends  from 
the  most  putrid  marsh;"  its  native  bed  is  among  rough 
valleys,  barren  rocks,  and  desolate  regions.  lie  who  can 
take  such  elements,  so  valueless,  and  perishable  in  them- 
selves, and  form  them  into  a  brilliant  so  dazzling,  so 
precious,  and  so  enduring,  can  take  such  elements  as 
those  found  in  the  nature  of  fallen  man,  an  offcast  in 
this  world  of  pollution,  and  form  them  into  a  gem  which 
shall  be  the  brightest  ornament  of  heaven,  and  a  peculiar 
treasure  of  the  King  of  kings,  set  in  the  very  front  of 
his  crown,  worn  on  his  heart. 


CHAPTER    VII.  8,  9.  415 

Ver.  8,  9. — I  said  I  will  go  up  to  the  palm-tree,  I  will  take  hold  of  the 
boughs  thereof:  now  also  thy  breasts  shall  be  as  clusters  of  the  vine, 
and  the  smell  of  thy  nose  like  apples;*  and  the  roof  of  thy  mouth 
like  the  best  wine  for  my  beloved,  that  goeth  down  sweetly,  causing 
the  lips  of  those  that  are  asleep  to  speak. 

Having  thus  spoken  of  the  loveliness  of  the  spouse, 
the  beloved  here  expresses  the  wish  to  gather  her  to  his 
bosom,  and  assures  her  how  agreeable  her  presence  must 
be  to  him.  These  verses  are  but  a  statement  of  these 
ideas,  in  the  highly  figurative  language  of  the  orientals. 
The  smell  of  the  fruit  of  the  citron-tree,  for  that  is  hero 
meant  by  apples,  was  delightfully  fragrant.  The  "  roof 
of  the  mouth"  is  the  same  Hebrew  word  with  that  trans- 
lated "mouth"  in  chap.  v.  16,  and  means  the  palate, 
put  by  a  common  figure  for  the  voice  itself.  The 
remainder  of  the  ninth  verse  is  not  obscure  in  the 
general  meaning,  though  it  is  difficult  to  explain  satis- 
factorily some  peculiarities  here  found  in  the  original. 
We  translate  'like  that  best  wine  for  my  best  loved 
friend,  which  flows  pure,  and  causes  even  the  lips  of  those 
who  are  asleep  to  move  gently.'  The  meaning  seems  to 
be,  that  the  voice  of  the  spouse  was  pleasant  as  the  best 
wine,  such  as  Solomon  kept  for  some  special  friend,  and 
which  was  so  mild  and  rich  as  to  go  down  sweetly,  pro- 
ducing effects  that  continued  long,  and  were  so  pleasant 
as    to   make    the    lips    move    and    gently    murmur    in 

*  "Formerly  it  was  usual  to  anoint  the  nostrils,  which  was  reckoned 
very  healthful  and  refreshing  to  the  head;  as  well  as  was  done,  that 
they  might  give  the  more  agreeable  smell:  and  some  sort  of  ointments, 
it  seems,  gave  a  smell  like  that  of  apples,  which  in  some  is  very 
grateful  and  delightful;  and  Cicero  observes,  that  the  plenty  and 
variety  of  apples,  their  pleasant  taste  and  smell,  show  that  they  were 
only  made  for  man:  and  indeed  there  was  an  ointment  made  of  them, 
called  melinum;  so  that  the  nostrils,  being  anointed  with  it,  might 
well  be  said  to  smell  apples;  and  which  was  accounted  one  of  the 
best."— Gill. 


41G  COMMENTARY. 

sleep.*  "A  dream  cometh  through  the  multitude  of  busi- 
ness." Eccl.  v.  3.  As  the  thoughts  and  things  which  have 
engaged  our  attention  during  the  day,  give  a  colouring 
to  the  mind  during  sleep,  and  a  direction  to  our  dreams ; 
so  this  wine  was  so  mildly  fitted  to  the  tone  of  the 
system,  was  so  delicious  as  to  produce  effects  that  con- 
tinued during  sleep,  and  caused  pleasant  dreams,  and 
murmurs  to  steal  over  the  lips  of  the  slumbering,  expres- 
sive of  a  pleasantness  yet  diffused  by  that  good  wine 
through  our  whole  constitution.  In  accordance  with  this, 
is  the  representation  of  Mercy's  dream  by  Bunyan,  in 
the  Pilgrim's  Progress.  The  comparison  is  that  of  a 
delightful  voice  and  its  effects  on  the  heart,  to  such  wine. 
As  the  beloved  says  in  chap.  ii.  14,  "  Sweet  is  thy  voice," 
and  as  his  love  is  said  to  be  better  than  wine,  the  most 
delightful  of  the  pleasures  of  sense — these  words  show 
that  nothing  can  be  more  pleasant  to  Jesus  than  the  voice 
of  his  redeemed.  See  chap.  ii.  14. 

*  Interpreters  are  divided  concerning  this  passage ;  and  though  the 
general  meaning  is  perfectly  clear,  there  can  hardly  be  an  exposition 
given  against  which  there  may  not  be  brought  some  objection.  This 
word,  "beloved,"  is  indeed  never  applied  to  the  spouse,  but  always  to 
the  bridegroom ;  and  hence,  even  in  this  connection,  designates  a 
cherished  friend.  The  ordinary  import  of  the  Hebrew  word  is  one 
beloved,  an  acquaintance,  a  friend,  a  friend  of  the  family,  an  intimate 
friend.  The  speaker  wishing  to  illustrate  the  pleasantness  of  the  voice 
of  the  spouse,  does  therefore  say,  that  it  is  like  the  delicious  wine  which 
he  kept  for  a  most  cherished  friend — referring  not  to  the  spouse,  but 
to  some  well-loved  associate  in  the  circle  of  his  acquaintances.  This 
seems  to  remove  the  difficulty,  and  set  aside  the  necessity  for  dividing 
the  passage  so  abruptly  as  is  done  by  Roscnmuller,  Delitzsch,  and 
Dopke,  who  suppose  the  beloved  to  speak  until  the  words,  "  like  the 
best  wine,"  and  then  the  spouse  to  interrupt  him  by  taking  the  sentence 
unfinished  from  his  mouth,  and  saying,  "that  goetli  sweetly  to  my 
beloved,  &c."  With  this  passage  compare  ^ipiua-icv  Iu&ttx  tnov  wine 
drunk  only  by  the  chiefs,  Iliad,  iv.  2-j'.>  ;  as  yipius-tiv  cfx:r  means  an  oath 
taken  by  the  chiefs. — Iliad,  xxii.  119. 


CHAPTER   VII.  10.  417 

And  will  our  Lord  thus  take  us  to  his  bosom?  "He 
shall  gather  the  lambs  with  his  arm,  and  carry  them  in 
his  bosom,"  Isa.  xl.  11 ;  and  every  saint  shall  be  treated 
with  affection  great  as  that  shown  to  the  beloved  disciple 
who  leaned  on  Jesus'  bosom  at  the  first  sacramental  sup- 
per. At  the  marriage  supper  of  the  Lamb,  when  the 
beloved  drinks  with  us  the  new  wine  in  his  Father's 
kingdom,  to  that  bosom  shall  we  all  be  gathered;  and  if 
oppressed  with  a  sense  of  unworthiness,  we  would  know 
how  agreeable  our  presence  will  be  to  him,  we  find  the 
answer  here  given  with  a  fulness  leaving  nothing  more  to 
be  desired.  In  the  state  of  heart  here  represented,  is 
fulfilled  the  prayer  of  the  Apostle,  "That  Christ  may 
dwell  in  your  hearts  by  faith;  that  ye  being  rooted  and 
grounded  in  love,  may  know  the  love  of  Christ  which 
passeth  knowledge,  that  ye  might  be  filled  with  all  the 
fulness  of  God."  Eph.  iii.  17. 

With  this  verse  ends  the  general  division  of  the  Song, 
embracing  the  motives  addressed  to  the  soul  for  winning 
it  away  from  earth,  and  particularly  those  drawn  from 
the  greatness  of  the  love  of  Christ.  In  how  full  and 
glorious  a  manner  does  it  conclude.  The  spouse  had  in 
the  first  verse  earnestly  longed  for  the  kisses  of  his 
mouth;  here  that  desire  is  gratified  to  the  fullest  possible 
extent,  by  the  strongest  assurances  of  love  given  from 
time  to  time,  in  various  ways,  and  at  last  by  the  beloved's 
taking  her  to  his  bosom  with  the  tenderest  and  deepest 
exhibition  of  affection.  So  true  are  the  words,  "  What- 
soever ye  shall  ask  in  my  name,  that  will  I  do,  that  the 
Father  may  be  glorified  in  the  Son.  If  ye  shall  ask  any 
thing  in  my  name,  I  will  do  it."  John  xiv.  13. 
Ver.  10. — I  am  my  beloved's,  and  his  desire  is  toward  me. 

Here  begins  the  third  part  of  the  Song,  Avhich  shows 
the  effects  produced  on  the  heart  by  these  manifestations 


418  COMMENTARY. 

of  Jesus'  love.  How  naturally  does  the  first  follow  from 
what  has  been  mentioned.  Thus  cheered  by  our  Lord, 
and  lying  in  his  bosom,  well  may  the  believer  feel  the  full 
assurance  of  hope,  and  thus  adopt  the  language  of  this 
verse.     See  notes  on  chap.  ii.  16. 

Vek.  11. — Come,  my  beloved,  let  us  go  forth  into  the  field;  let  us  lodge 
in  the  villages. 

A  second  effect  of  this  love,  is  the  desire  to  be  much 
alone  with  Jesus  in  retirement.  When  we  feel  the  loveli- 
ness of  Christ,  as  here  set  forth,  and  realize  the  greatness 
of  his  affection  towards  us,  we  naturally  desire  to  be  with 
him  apart  from  all  things  interfering  with  these  commu- 
nications of  his  love. 

One  most  essential  difference  between  the  gardens  of 
the  Hebrews  and  our  own,  is  that  they  are  not  in  any 
way  connected  with  the  residence,  but  are  situated  in  the 
suburbs,  sometimes  a  mile  distant  from  the  house  of  the 
person  to  whom  they  belonged.  See  notes,  chap.  i.  16. 
To  such  a  retreat  did  the  spouse  wish  her  beloved  to  with- 
draw, where  there  might  be  nothing  to  interrupt  their 
love. 

The  heart  naturally  desires  retirement  with  those  sin- 
cerely loved.  And  shall  not  this  be  especially  true  of 
affection  towards  Jesus?  The  pleasures  of  solitude  have 
ever  been  eagerly  sought  by  multitudes;  they  are  found 
only  by  the  believer.  He  is  never  less  alone,  than  when 
to  the  world  he  seems  most  alone,  for  there  is  he  most 
uninterruptedly  in  the  society  of  Jesus,  his  friend.  All 
this  he  has  in  addition,  while  enjoying  equally  with  the 
impious  man  of  refined  taste,  the  sweets  of  solitude  and 
delights  of  meditation.  How  does  the  presence  of  an 
agreeable  friend  draw  away  our  attention  from  the  dis- 
comforts of  an  unpleasant  scene,  and  throw  richer  beau- 
ties over  one  in  itself  attractive.     So,  with  our  beloved 


CHAPTER    VII.  12.  419 

Lord,  solitude  is  delightful ;  doubly  so,  for  there  we  can 
commune  with  him  of  all  that  is  in  our  heart. 

"0  solitude,  come  thou  and  with  me  climb 
Nature's  observatory,  whence  the  dell, 
Its  flowery  slopes,  its  river's  crystal  swell, 

May  seem  a  span;  let  me  thy  vigils  keep 

'Mongst  boughs  pavilion'd,  where  the  deer's  swift  leap 
Startles  the  wild  bee  from  the  foxglove  bell. 

But  though  I'll  gladly  trace  these  scenes  with  thee 
Yet  the  sweet  converse  of  an  innocent  mind, 
Whose  words  are  images  of  thoughts  refined, 

Is  my  soul's  pleasure;  and  it  sure  must  be 
Almost  the  highest  bliss  of  human  kind, 

When  to  thy  haunts  two  kindred  sprits  flee." 

It  is  not  only  almost,  but  altogether  the  highest  bliss, 
when  to  those  haunts  two  kindred  spirits  flee,  and  one  of 
those  is  Jesus,  gathering  the  humble  soul  of  the  believer 
more  closely  to  his  loving  heart.  There  we  are  away 
from  the  distractions  of  the  world;  there  we  may  have 
time  for  meditation,  for  study  of  the  Scriptures,  for  con- 
trition, for  prayer,  for  praise.  And  while  thus  withdrawn 
from  the  world,  even  in  sadness,  like  the  disciples 
journeying  to  Emmaus,  Luke  xxi.  37,  how  often  does  he 
join  himself  unto  us,  and  cause  our  hearts  to  burn  within 
us,  while  unfolding  to  us  the  Scriptures  by  his  Holy 
Spirit. 

Ver.  12. — Let  us  get  up  early  to  the  vineyards;  let  us  see  if  the  vine 
flourish,  whether  the  tender  grape  appear,  and  the  pomegranates  bud 
forth:   there  will  I  give  thee  my  loves. 

In  this  verse  is  mentioned  the  third  effect  of  the  love 
of  Jesus  on  the  heart; — we  engage  spontaneously  in 
duties  of  holiness  and  love,  such  as  are  enjoined  by  our 
Lord,  and  in  which  we  may  consequently  hope  for  his  pre- 
sence.- "Early  rising  is,  indeed,  constantly  indicated  in 
Scripture,  in  conformity  with  the  universal  custom  of  the 


420  COMMENTARY. 

East.  The  orientals  generally  rise  very  early  in  the 
morning.  To  be  'up  with  the  sun/  is  not  in  the  East 
regarded  as  early  rising.  Every  one  who  is  not  prevented 
by  infirmity  or  sickness,  from  the  ruler  to  the  meanest  of 
his  subjects,  is  usually  up  and  dressed  by  the  morning 
dawn;  and  even  in  royal  courts,  the  most  important 
public  business  is  transacted  at  a  very  early  hour,  before, 
in  this  country,  even  the  workman  rises  to  his  labour. 
The  women  almost  invariably  rise  even  sooner  than  the 
men,  often  a  good  while  before  day."*  Thus  early  did 
man  in  Eden  awake  to  his  duties,  and  converse  with  God. 
Thus  Adam  to  our  first  mother — 

"Awake:  the  morning  shines,  and  the  fresh  field 
Calls  us ;  we  lose  the  prime,  to  mark  how  spring 
Our  tended  plants,  how  blows  the  citron  grove, 
What  drops  the  myrrh,  and  what  the  balmy  reed, 
How  nature  paints  her  colours,  how  the  bee 
Sits  on  the  bloom  extracting  liquid  sweet." 

Paradise  Lost,  book  v.  20. 
And  Virgil : 

But  when,  while  Zephyrs  whisper,  summer  sends 
The  flocks  to  lowland  meadows,  wooded  lawns; 
Then,  with  the  morning-star,  the  cooling  glades 
Fresh  let  us  traverse,  with  the  blushing  morn, 
While  yet  the  grass  is  hoary,  and  the  dew, 
On  tender  herbage,  grateful  to  the  herd. 

Georg.  iii.  322. 

Jesus  himself,  in  the  morning,  rising  up  a  great  while 
before  day,  went  out  and  departed  into  a  solitary  place, 
and  there  prayed.  Mark  i.  35.  Such  was  his  activity; 
and  this  would  he  have  us  imitate.  Indolence  is  no  part 
of  the  Christian  character;  it  had  no  place  in  man  before 
the  fall;  it  can  have  no  place  in  heaven,  where  they  rest 
not  day  nor  night.       Indolence  is  imperfection,  and  must 

*  Kitto's  Bible  Readings,  845. 


CHAPTER    VII.  12.  421 

therefore  be  crowded  out  from  the  soul  as  we  advance 
towards  perfection  by  sanctification.  Love  knows  no 
weariness  in  serving  its  cherished  object;  and  that  love 
to  Christ  only  can  be  genuine,  which  leads  to  activity  in 
his  service. 

"  Thyself  and  thy  belongings 
Are  not  thine  own  so  proper,  as  to  waste 
Thyself  upon  thy  virtues,  them  on  thee. 
Heaven  doth  with  us,  as  we  with  torches  do  ; 
Not  light  them  for  themselves:  for  if  our  virtues 
Did  not  go  forth  of  us,  'twere  all  alike 
As  if  we  had  them  not.     Spirits  are  not  finely  touched, 
But  for  high  purposes  :  nor  nature  lends 
The  smallest  scruple  of  her  excellence, 
But,  like  a  thrifty  goddess,  she  determines 
Herself  the  glory  of  a  creditor, 
Both  thanks  and  use."* 

Pre-eminently  is  this  true  of  the  grace  granted  to  the 
saint.  Not  he  who  hoarded  his  talent  in  the  earth,  but 
those  who  improved  their  several  gifts,  received  commen- 
dation and  reward.  The  degree  of  our  activity  will  be 
proportioned  to  the  vigour  of  our  love.  Love  to  Christ 
was  the  constraining  principle  of  the  holy  Apostle,  who 
was  in  labours  more  abundant;  and  he  says,  "the  grace 
of  God  which  was  bestowed  upon  me,  was  not  in  vain ; 
but  I  laboured  more  abundantly  than  they  all;  yet  not 
I,  but  the  grace  of  God  which  was  with  me."  1  Cor. 
xv.  10.  Activity  without  love  is  a  spurious  thing; 
equally  so  is  love  without  activity.  Hence,  says  Leigh- 
ton,  "Assurance  is  no  enemy  to  holy  diligence,  nor  friend 
of  carnal  security;  on  the  contrary,  it  is  the  only  thing 
that  doth  eminently  ennoble  and  embolden  the  soul  for 
all  adventures  and  services.  This  confidence  of  love  is 
the  great  secret  of  comfort,  and  of  ability  to  do  good 

*  Shakspeare,  Measure  for  Measure,  acti.  sc.  1. 

36* 


422  COMMENTARY. 

service.  Nothing  makes  so  strong  and  healthful  consti- 
tution of  soul  as  pure  love.  A  heart  thus  composed  goes 
readily  and  cheerfully  unto  all  services,  to  do,  to  suffer, 
to  live,  to  die,  at  his  pleasure."  While,  therefore,  love  to 
Jesus  makes  us  crave  retirement  with  him,  it  animates  us 
to  untiring  diligence  in  works  of  activity  and  self-denial, 
no  less  than  of  meditation  and  prayer.  Thus  did  man 
give  the  Creator  his  love  in  Eden.  In  such  ways  must 
we  give  him  our  loves. 

Ver.  13. — The  mandrakes  give  a  smell,  and  at  our  gates  are  all  manner 
of  pleasant  fruits,  new  and  old,  -which  I  have  laid  up  for  thee,  0  my 
beloved. 

This  love  prompts  us  to  lay  up  for  Jesus  and  conse- 
crate to  him  our  best  gifts,  as  well  as  our  diligent 
services.  Kitto  says,  the  Hebrew  word  here  rendered 
mandrakes,  has  occasioned  so  much  discussion  as  to 
evince  clearly  enough  that  we  know  nothing  about  it. 
Sir  Thomas  Browne  has  a  curious  dissertation  on  it  in  his 
quaint  style.*  The  Abbe  Mariti  thus  describes  the  man- 
drake: "At  the  village  of  St.  John,  in  the  mountains, 
about  six  miles  southwest  from  Jerusalem,  this  plant  is 
found  at  present  as  well  as  in  Tuscany.  It  grows  low 
like  lettuce,  to  which  its  leaves  have  a  great  resemblance, 
except  that  they  have  a  dark  green  colour.  The  flowers 
are  purple,  and  the  root  is  for  the  most  part  forked. 
The  fruit,  when  ripe,  in  the  beginning  of  May,  is  of  the 
size  and  colour  of  a  small  apple,  exceeding  ruddy,  and  of 
a  most  agreeable  odour.  It  is  generally  valued  by  the 
inhabitants  as  exhilarating  their  spirits  when  eaten." 
Perhaps  Junius  and  Tremellius  are  not  far  wrong,  when, 
looking  to  the  etymology  of  the  word,  they  render  it 
"lovely  flowers."  By  "gates"  is  probably  meant  the 
entrance  to  the  kiosk  or  summer-house;    and   "pleasant 

*  Bohn's  Edition,  vol.  i.  192. 


CHAPTER  VII.  13.  423 

fruits"  means,  as  in  chap.  iv.  16,  every  delicacy  the  gar- 
den could  afford.  The  meaning  of  the  passage  then  is, 
that  the  spouse  had  already  laid  up  in  the  summer-house 
every  variety  of  fragrant  flowers  and  luscious  fruits,  so 
that  they  could  he  had  without  the  .trouble  of  going  to 
gather  them,  and  would  be  to  him  an  evidence  of  her  fore- 
thought prompted  by  love. 

Love  ever  hoards  up  for  the  object  of  affection  the  very 
best  of  everything  that  exertion  can  enable  it  to  procure, 
without  waiting  to  be  asked.  It  seeks  to  anticipate  every 
want,  and  takes  delight  in  bestowing  unexpected  gratifi- 
cation. This  feeling  enters  into  the  very  essence  of  love, 
and  is  to  it  what  vital  warmth  is  to  the  body.  With- 
out it  the  affection  cannot  exist.  Hence,  love  to  Christ 
ever  prompts  us  to  hoard  up  spontaneously  our  choicest 
gifts  for  him.  Whatever  we  possess,  we  wish  him  to 
have  the  first  and  the  best  of  it.  We  feel  hurt  at  the 
idea  of  his  taking  any  secondary  share.  This  was  the 
principle  sought  to  be  inculcated  on  the  Jews,  when 
required  to  offer  the  first  fruits.  This  made  Gregory 
Nazianzen  say,  "If  I  have  any  possessions,  health,  credit, 
learning,  this  is  all  the  contentment  I  have  of  them,  that 
I  have  somewhat  I  may  despise  for  Christ,  who  is 
altogether  lovely  and  alone  to  be  desired."  This  made 
a  nobler  than  he  exclaim,  "I  count  all  things  but  loss 
for  the  excellency  of  the  knowledge  of  Christ  Jesus  my 
Lord." 


424  COMMENTARY. 


CHAPTER  VIII. 

Ver.  1,  2. — 0  that  thou  wert  as  my  brother,  that  sucked  the  breasts  of 
my  mother!  when  I  should  find  thee  without,  I  would  kiss  thee;  yea, 
I  should  not  be  despised.  I  would  lead  thee,  and  bring  thee  into  my 
mother's  house,  who  would  instruct  me:  I  would  cause  thee  to  drink 
of  spiced  wine  of  the  juice  of  my  pomegranate. 

We  would  translate  these  verses,  '  0  that  thou  wert  as  a 
brother  to  me,  nourished  in  the  bosom  of  my  mother; 
should  I  find  thee  abroad,  then  would  I  kiss  thee,  nor 
would  it  be  imputed  to  me  as  an  impropriety.  I  would 
lead  thee,  I  would  bring  thee  to  the  house  of  my  mother ; 
thou  shalt  teach  me  how  to  gratify  thy  wishes;  I  will 
make  thee  drink  of  the  spiced  wine,  of  my  fresh  juice  of 
the  pomegranate.'  These  verses  carry  out  the  desire 
expressed  in  the  last  verse  of  chap.  vii.  Having  spoken 
of  manifestations  of  love  she  was  able  to  make,  in  giving 
him  her  most  delicious  fruits  and  her  choicest  flowers,  she 
is  here  carried  away  by  the  ardour  of  affection,  and  wishes 
it  were  possible  to  do  towards  him  as  she  would  desire. 
Were  her  relation  to  him  different  from  what  it  was,  she 
might  give  him  demonstrations  of  love  that  would  not  be 
viewed  by  the  world  as  improprieties.  Hence  she  is  led 
to  wish  he  sustained  to  her  the  relation  of  a  brother,  for 
then,  however  ardent  and  multiplied  her  attentions,  they 
could  never  be  regarded  as  improper.  On  the  words 
"my  mother's  house,"  see  notes,  chap.  iv.  4.  In  that 
retirement  she  would  learn  from  him  what  might  be  most 
agreeable,  and  with  the  alacrity  of  love  manifest  her  affec- 
tion by  every  possible  attention. 

The  wines  produced  in  the  vineyards  of  Lebanon  had  a 
fragrant  odour :  "  The  scent  thereof  shall  be  as  the  wine 


CHAPTER  VIII.  1,2.  425 

of  Lebanon."  Hos.  xiv.  7.  The  orientals  frequently  put 
spices  into  their  wine  to  increase  their  flavour.  Savary, 
in  his  Letters  on  Greece,  states  that  various  kinds  of 
naturally-perfumed  wines  are  produced  in  Crete  and  some 
of  the  neighbouring  islands.  Spiced  wines  were  not  pecu- 
liar to  the  Jews.  The  celebrated  Persian  poet,  Hafiz, 
speaks  of  wine,  "richly  bitter,  richly  sweet."  The  Ro- 
mans lined  their  vessels  with  odorous  gums,  to  give  the 
wine  a  warm,  bitter  flavour ;  and  it  is  said  that  the  Poles 
and  Spaniards  adopt  a  similar  method,  in  order  to  impart 
to  their  wines  a  favourite  relish.  The  juice  of  the  pome- 
granate is  often  employed  in  the  East,  to  give  a  pleasant 
sub-acid  flavour  to  a  variety  of  beverages ;  and  where  the 
laws  of  the  Koran  are  not  allowed  to  interpose,  or  their 
prohibitions  are  disregarded,  a  delicious  wine  is  frequently 
manufactured  from  this  juice  alone.  The  spouse,  there- 
fore, means  to  say  she  would  offer  him  the  richest  and 
most  refreshing  drink,  her  greatest  delicacies. 

The  import  of  this  verse  is  a  desire  that  everything 
hindering  the  full  and  perfect  interchange  of  affection 
between  Jesus  and  our  soul  might  be  removed,  and  it 
were  possible  to  enjoy  his  love  to  us  and  express  our  love 
to  him,  as  we  shall  be  able  to  do  in  heaven.  Much  as  we 
may  now  long  for  stronger  displays  of  his  love,  and  to 
give  stronger  evidence  of  our  love  to  him,  we  acquiesce  in 
the  present  state  of  things,  because  we  feel  there  would 
be  an  impropriety,  no  less  than  impossibility,  in  those 
overpowering  exhibitions  of  love  that  belong  to  heaven. 
But  this  does  not  preclude  us  from  feeling  that,  were  it 
seen  best  by  him,  we  would  rejoice  even  now  in  those 
raptures  which  belong  to  heaven,  where  we  shall  be  able 
to  speak  of  his  love  in  the  strongest  language,  and  give 
expression  to  it  in  the  most  exalted  praise,  without  dan- 
ger of  exposing  ourselves  to  the  contempt  of  the  world. 


426  COMMENTARY. 

There  shall  our  fellowship  and  communion  with  him  be 
far  more  intimate  and  endearing  than  was  possible  on 
earth.  The  language  of  these  verses  expresses  the  real 
feeling  of  the  pious  heart.  How  often  do  even  nominal 
Christians  charge  on  brethren  as  an  impropriety,  or  as  a 
species  of  excess,  exercises  which  are  perfectly  free  from 
fanaticism,  and  spring  from  overflowing  influences  of  the 
Holy  Spirit  on  the  heart.  In  the  present  world,  we  are 
not  able  to  feel  as  we  would  wish  to  feel  towards  our 
Lord;  Ave  cannot  speak  of  him  as  we  would  wish  to  speak 
of  him ;  we  cannot  do  as  we  would  wish  to  do  towards 
him.  We  are  prevented  by  our  position  among  those  who 
are  unable  to  understand  these  things;  by  the  remaining 
corruptions  of  the  heart;  by  the  peculiar  duties  now 
resting  on  us ;  and  by  the  relation  Jesus  must  necessarily 
bear  to  us  in  the  present  world.  Well  may  the  wearied 
heart,  with  so  many  obstructions  between  us  and  the  object 
of  our  love,  desire  that  they  may  be  removed,  and  that 
our  relations  to  him  may  be  made  such  as  to  give  us  the 
power  to  gratify  perfectly  our  affection. 

Vkr.  8,  4. — His  left  hand  should  be  under  my  head,  and  his  right 
hand  should  embrace  me.  I  charge  you,  0  daughters  of  Jerusalem, 
that  ye  stir  not  up,  nor  awake  my  love,  until  he  please. 

See  notes  on  chap.  ii.  6,  7.  These  verses  seem  here 
mentioned,  as  though  the  happy  state  expressed  by  them 
was  viewed  by  the* soul  as  a  blessed  and  satisfying  fore- 
taste of  what  may  be  expected  hereafter,  and  as  much  as 
is  best  or  possible  for  us  in  this  world. 

Ver.  5. — (Who  is  this  that  comethup  from  the  wilderness,  leaning  upon 
her  beloved?)  I  raised  thee  up  under  the  apple-tree:  there  thy 
mother  brought  thee  forth:  there  she  brought  thee  forth  that  bare 
thee. 

According  to  our  reading  of  this  passage,  the  daughters 
of  Jerusalem  say,  'Who  is  this  coming  up  from  the  wil- 
derness, leaning  on  the  beloved?'     Answering  this  ques- 


CHAPTER    VIII.  5.  427 

tion,  the  beloved  says  to  the  spouse,  as  though  for  the 
purpose  of  reassuring  her,  by  calling  to  mind  that  she  was 
truly  his  rightful  wife,  'Under  the  citron-tree  I  gained 
thine  affection ;  there  thy  mother  pledged  thee ;  there  she 
that  bare  thee  betrothed  thee.'  This  is  one  of  the  verses 
which  cannot  be  explained  but  on  the  supposition  that 
this  poem  is  an  allegory.  We  do  not  know  that  it  throws 
any  light  on  this  passage  to  remark,  that  among  many 
nations  the  Cydonian  apple  was  sacred  to  love;  or  to 
notice  the  golden  apple  which  Paris  adjudged  to  Venus, 
who  is  sometimes  represented  in  her  statues  with  an  apple 
in  her  hand.     Theocritus  has  the  following : 

"First  I  beheld  thy  beauties,  blooming  maid, 
When  o'er  the  hills,  in  every  charm  arrayed, 
Thy  mother  led  thee,  and  thy  fingers  fair 
Plucked  the  wild  hyacinths  that  blossomed  there. 
And  I  was  guide  to  thee  along  thy  -way." 

This  verse  gives  the  seventh  result  flowing  from  the 
divine  love.  Though  we  cannot  now  enjoy  what  we 
could  desire,  and  what  shall  be  enjoyed  in  heaven; 
though  the  delightful  scenes  now  had  must  be  interrupted, 
yet  we  are  permitted  to  go  up  from  this  wilderness 
leaning  on  the  beloved;  we  feel  that  underneath  us  are 
the  everlasting  arms ;  in  all  circumstances  he  sustains  us ; 
and  throughout  our  pilgrimage  we  are  thus  upheld  by 
him  who  first  found  us,  raised  us  up,  and  took  us  into 
covenant  relation,  "under  the  apple-tree,"  as  in  chap.  ii.  3, 
under  the  shadow  of  Christ.  Here  is,  1.  The  blessed 
privilege  enjoyed  by  the  believer,  of  going  up  from  this 
world  towards  heaven,  leaning  on  the  beloved;  2.  The 
soul  who  enjoys  this  privilege,  is  the  soul  that  has  been 
found  by  the  beloved  under  the  shadow  of  Christ ; 
3.  There  he  first  awaked  and  won  our  love ;  4.  There  we 
were  given  to  him  by  the  one  who  had  the  right  to  dispose 


428  COMMENTARY. 

of  us.  What  force  do  the  last  three  considerations  give 
to  the  first.  Had  she  who  was  leaning  on  the  beloved 
the  right  to  lean  there  as  his  espoused  wife?  Yes,  as  is 
clearly  shown.  Have  the  believers  that  go  up  to  heaven, 
the  right  to  lean  on  Jesus,  as  his  bride,  the  wife  of  the 
Lamb?  Hence  we  see  why  the  language  changes  so 
abruptly  from  the  daughters  of  Jerusalem  to  the  beloved ; 
as  though  he  would  say,  She  has  this  right,  because  under 
such  and  such  circumstances,  and  in  such  a  place,  she 
was  betrothed  to  me  by  her  mother's  hand. 

He  on  whom  we  are  leaning,  found  us  under  the  citron- 
tree,  Jesus  Christ.  See  notes,  chap.  ii.  3.  There  did  he 
awaken  us  first  to  his  love.  This  love  is  shed  abroad  in 
our  hearts  by  the  Holy  Spirit,  who  is  given  unto  us. 
The  awaking  of  this  love  within  us  is  the  giving  unto  us 
of  a  new  life.  It  introduces  us  into  a  new  world,  leads 
us  to  lean  on  new  objects  for  comfort  and  support,  and 
fits  us  for  enjoying  even  the  presence  of  God.  Could  the 
intellect  of  a  man  be'  imparted  to  an  inferior  creature,  it 
would  not  more  exalt  his  nature,  than  does  the  love  of 
God  elevate  degraded  and  imbrutcd  man.  Before  Jesus 
found  us,  our  condition  was  truly  forlorn.  Like  a  poor, 
wayworn  pilgrim  in  an  oriental  desert,  under  the  wither- 
ing heat,  we  had  with  Hagar  sat  down  to  die,  Gen.  xxi. 
16;  but  Ave  saw  one  who  was  as  the  shadow  of  a  great 
rock  in  a  weary  land ;  to  him  we  turned,  and  under  his 
shadow  we  sat  down  with  creat  delight;  there  one 
touched  us,  greater  than  the  angel  who  was  sent  to  the 
disheartened  prophet,  1  Kings  xix.  5;  there  God  called 
on  us  to  arise  from  our  despondency;  there  he  opened 
our  eyes,  and  caused  us  to  see  a  well  of  living  water, 
and  made  us  go  in  the  strength  of  that  food  onward 
to  the  mount  of  God,  where  he  had  appeared,  not 
in  the  terrible  darkness   of  Sinai,  but  in  the  mercy  of 


CHAPTER  VIII.  G.  429 

Calvary  and  gentleness  of  Zion.  There,  beneath  the 
dropping  of  his  blood,  were  we  given  away  to  him  in 
covenant  relation,  by  one  who  had  the  right  to  dispose  of 
us,  even  God  the  Father — given  to  him  as  the  purchase 
of  his  blood ;  and  with  a  tenderness  infinitely  surpassing 
that  with  which  the  beloved  disciple  fostered  the  mother 
of  Jesus,  committed  to  his  care  by  the  dying  Saviour  on 
the  cross,  did  our  precious  Redeemer  from  that  hour  take 
us  into  his  own  fortune,  his  own  bosom,  his  own  home. 

Thus  found  by  Jesus,  quickened  by  him  to  his  love, 
and  given  to  him  by  the  Father,  we  are  led  away  from 
our  disconsolate  condition,  up  from  this  wilderness,  to 
the  city  of  the  living  God.  The  wife  looks  to  the  hus- 
band for  wisdom,  for  protection,  for  support;  she  leans 
on  him  in  confidence  and  love.  Thus  lean  we  on  our 
blessed  Lord.  He  gives  us  support,  wisdom,  protection. 
With  Israel,  we  feel  there  is  none  like  unto  the  God  of 
Jeshurun,  who  rideth  upon  the  heaven  in  our  help ;  and 
underneath  us  are  the  everlasting  arms.  Deut.  xxxiii.  26. 
On  him  we  lean  in  repentance,  in  temptation,  in  trial,  in 
sorrow,  in  times  of  desertion  by  the  light  of  God's  coun- 
tenance, or  of  persecution  by  the  world,  in  sickness,  in 
death,  in  the  judgment,  in  our  entrance  into  the  heavenly 
city,  and  in  our  presentation,  amid  the  splendours  of  his 
court,  to  the  king  of  glory. 

Ver.  6. — Set  me  as  a  seal  upon  thine  heart,  as  a  seal  upon  thine  arm. 

This  alludes  to  jewels  having  the  name  or  portrait  of 
the  beloved  person  engraved  on  them,  and  worn  next  the 
heart,  or  on  the  arm.  In  the  pictures  of  the  eastern 
princesses  and  heroines,  there  is  sometimes  a  large  square 
jewel  on  the  fore-part  of  the  arm,  a  little  below  the 
shoulder.  "When  all  the  persons  had  assembled  in  the 
divan,  every  one  remained  sitting  or  standing  in  his  place 
37 


430  COMMENTARY. 

without  moving,  till  in  about  half  an  hour  came  two 
kapudschis,  one  of  whom  carried  the  imperial  signet-ring, 
and  presented  it  to  the  grand  vizier,  who  arose  from  his 
sofa,  and  received  the  signet-ring  with  a  kind  of  bow, 
kissed  it,  put  it  on  his  hand,  took  it  off  again,  and  put  it 
in  the  bag  in  which  it  had  been  before,  and  placed  both  in 
a  pocket  at  the  left  side  of  his  kaftan,  as  it  were  upon  his 
heart."*  According  to  Roberts,  "When  a  husband  is 
going  to  a  distant  country,  the  wife  says  to  him,  '  Ah ! 
place  me  as  a  seal  upon  thy  heart;'  that  is,  let  me  be  im- 
pressed on  thy  affections,  as  the  seal  leaves  its  impression 
upon  the  wax.  Let  not  your  arms  embrace  another;  let 
me  only  be  sealed  there."  There  may  possibly  be  a 
reference  here  to  the  stones  in  the  breast-plate  of  the 
highpriest,  and  those  worn  on  his  shoulders. 

These  words  do  therefore  give  as  the  eighth  result  of 
the  divine  love,  the  desire  to  lie  continually  near  the 
heart  of  Jesus,  and  be  perpetually  in  his  remembrance. 
Feeling  thus  the  love  of  Christ,  and  the  privilege  of  lean- 
ing on  him,  we  pray  to  have  ever  a  part  in  his  interces- 
sion. How  comforting  to  know  that  we  have  one  in 
heaven  to  intercede  for  us.  This  is  often  overlooked ; 
but  as  we  grow  in  love  we  feel  more  and  more  the  pre- 
ciousness  of  this  truth.  How  glorious  a  position  is  that 
of  the  gem  on  the  finger  of  the  king,  how  inseparable 
from  his  presence.  "Thou  shalt  be  a  crown  of  glory  in 
the  hand  of  the  Lord,  and  a  royal  diadem  in  the  hand  of 
thy  God,"  Isa.  lxii.  3;  "They  shall  be  as  the  gems  of  a 
crown."  Zcch.  ix.  10.  Here  the  saint  desires  to  be  a 
seal  so  precious  as  to  be  borne  on  the  heart.  A  believer 
writes  thus,  concerning  his  experience  at  a  certain  time : 
"I  never  felt  so  strongly  and  sensibly  that  I  had  a  place 

*  Roscnmuller. 


CHAPTER   VIII.  0.  431 

in  his  loving  heart.  It  seemed  to  my  spiritual  percep- 
tion, as  though  my  soul  had  passed  not  only  into  his 
bosom,  but  far  away  into  his  very  heart,  and  my  sensa- 
tions were  such  as  they  would  be,  were  the  thing  possible, 
were  I  lodged  in  the  centre  of  his  heart  with  love,  such 
love  as  belongs  to  Jesus  only,  above,  below,  around,  within 
me,  the  air,  the  light,  all,  the  very  richness  of  love,  my 
heart  buried  thus  in  the  fountain  of  life  and  love,  and 
feeling  tenderly,  exquisitely,  the  beating  of  the  heart  of 
Jesus  in  the  outgushings  of  that  love  in  the  Holy  Spirit 
springing  up  within  me  as  a  fountain  of  water  unto  eter- 
nal life.  Never  may  I  forget  these  sensations.  They 
seemed  the  delicious  perfection  of  union  with  Jesus,  my 
soul  like  a  spark  of  light,  a  star  of  flame,  broken  off 
from  the  sun  of  righteousness  and  wandered  afar,  but 
returning  towards  its  centre,  till  passing  into  the  depths 
of  this  fountain  of  light,  it  reposes  at  the  very  centre, 
lost  to  all  things  else,  and  calm  amid  the  quiet  splendour 
of  eternal  peace.  This  coalescing  of  our  soul  with  the 
spirit  of  Jesus,  this  oneness  with  him,  is  the  perfection  of 
sanctification,  the  end  to  which  the  death  and  intercession 
of  our  Saviour  lead:  'That  they  all  may  be  one,  as  thou, 
Father,  art  in  me,  and  I  in  thee,'  John  xvii.  21;  'I  in 
them,  and  thou  in  me.'  Ver.  23.  Faith  gives  such  a 
substance  to  these  truths  as  to  make  me  feel  just  as  I 
must  feel,  if  my  heart  were  lodged  in  the  very  centre  of 
the  heart  of  Jesus.  It  is  something  more  than  being 
gathered  in  his  arms  and  carried  in  his  bosom,  than  being 
set  as  a  seal  on  his  heart.  It  is  the  consciousness  of 
being  one  with  Jesus,  of  resting  in  Jesus,  heart  in  heart. 
Here  is  the  full  meaning  of  the  words,  '  His  soul  shall 
dwell  in  goodness,'  Ps.  xxv.  13.  i  Shall  lodge  in  good- 
ness,' in  that  fountain  of  life,  the  streams  issuing  from 


432  COMMENTARY. 

which  are,  according  to  the  condition  of  those  they  reach, 
goodness,  mercy,  compassion,  or  love."* 

The  seal  has  generally  engraved  on  it  some  device 
commemorating  something  which  is  most  valued  by  the 
possessor:  the  soul  of  the  saint  is  such  a  seal;  on  it  is 
traced  that  which  is  a  commemoration  of  the  glorious 
mercy  of  the  King  of  kings;  and  so  peculiar  is  the 
engraving,  that  whoever  sees  it  will  know  to  whom  the 
soul  belongs.  Rev.  ii.  17.  The  seal  is  set  in  gold;  and 
our  spiritual  body  is  the  golden  setting  for  the  precious 
seal  of  the  renewed  heart,  on  which  the  Holy  Spirit  is 
now  engraving  by  sanctification  the  lineament  of  our 
Lord.  It  is  not  only  allowable,  but  the  duty  of  the  saint 
to  pray,  that  we  may  be  with  Jesus  where  he  is,  to  behold 
his  glory.  John  xvii.  24.  And  in  what  way  can  we  more 
clearly  and  comprehensively  offer  this  prayer,  than  in  the 
language  of  this  verse. 

For  love  is  strong  as  death;  jealousy  is  cruel  as  the  grave:  the  coals 
thereof  are  coals  of  fire,  which  hath  a  most  vehement  fiame. 

Rather  translate — 'Devoted  affection  is  unrelaxing  as 

*  "The  love  of  God,  and  of  God  alone,  -was  my  soul's  great  business. 
I  seemed  so  entirely  lost  in  God,  as  to  have  no  sight  of  myself  at  all. 
It  seemed  as  if  my  heart  never  came  out  of  that  divine  ocean.  Oh! 
loss,  which  is  the  consummation  of  happiness,  though  operated  through 
crosses  and  deaths !  I  could  say  with  the  Apostle  Paul,  that  Christ 
lived  in  me ;  and  that  I  lived  no  more.  Every  inward  motion,  origi- 
nating from  self,  seemed  to  be  taken  away  and  lost ;  so  much  so,  that 
all  the  soul's  movements  and  actions  were  now  in  God,  under  the 
dominion  of  his  will,  and  entirely  in  union  with  him;  the  soul  living 
in  and  of  God,  as  the  body  lives  in  and  of  the  air  it  breathes.  Human 
language  cannot  well  describe  this  state.  God  only  knows  perfectly 
what  it  is.  Souls,  who  are  in  this  state,  are  very  precious  in  the  sight 
of  God,  though  outwardly  there  is  nothing  which  especially  attracts 
notice.  They  are  the  little  ones  of  the  earth; — meek,  humble,  quiet. 
Their  humility,  however,  does  not  wholly  protect  them  from  the  world's 
opposition,  they  are  not  unfrcquently  the  objects  of  the  worlds  scorn 
and  rage." — Madame  Guyon. 


CHAPTER  VIII.  6.  433 

the  realms  of  the  dead;  its  flames  have  the  energy  of 
liffhtninff-flames,  which  have  the  fiercest  blaze.'  These 
words  illustrate  the  devotion  of  this  love  to  the  object  of 
affection,  the  Lord  Jesus.  The  privilege,  the  glory,  the 
happiness  of  being  thus  set  as  a  seal,  appears  such,  that 
the  believer  is  ready  to  sacrifice  everything  for  its  attain- 
ment. While  the  various  endowments  of  the  soul  arc 
representations  of  the  excellences  of  God,  every  affection 
of  a  pure  and  exalted  cast  is  the  image  of  what  our  devo- 
tion should  be  to  him;  and  then  this  devotion  is  the  image 
in  return  of  what  God's  love  is  towards  us.  All  other 
loves  were  intended  as  subsidiary  to  this  love  to  God,  and 
streams  for  feeding  its  strength.  Of  this  love  pre-emi- 
nently may  be  said  what  Coleridge  has  sung  of  a  sub- 
ordinate passion : 

"All  thoughts,  all  passions,  all  delights, 
Whatever  stirs  this  mortal  frame, 
Are  all  but  ministers  of  love, 
And  feed  his  sacred  flame." 

There  is  a  law  in  nature  that  the  attractive  power  of 
bodies  is  proportioned  to  their  size  or  quantity  of  matter : 
and  the  attractive  power  of  lovely  objects  depends  on  the 
amount  of  loveliness  centred  in  them.  Now,  what  is  the 
loveliness  centred  in  Christ?  In  him  is  not  only  every 
thing  actually,  but  everything  possibly  lovely.  He  is 
the  citron-tree,  as  it  were  continually  putting  forth  fresh 
successions  of  buds,  blossoms,  and  fruits  of  beauty ;  the 
fountain  of  life  and  loveliness.  What  must,  therefore, 
be  the  attractive  power  with  which  he  draws  holy  souls 
towards  him  and  binds  them  to  him  ?  This  nothing  can 
withstand.  The  devotion  will  be  in  proportion  to  the 
degree  of  the  love.  Love  is  devotion.  So  lovely  does 
Jesus  seem,  so  great  his  attractiveness,  so  numerous  our 
obligations  to  him,  that  we  rejoice  to  "  count  all  things 
37* 


434  COMMENTARY. 

but  loss"  for  him.  The  inquiry  on  every  point  of  duty, 
is  not  whether  the  performance  of  it  is  difficult,  danger- 
ous, or  even  seemingly  possible;  but  simply,  "Lord,  what 
wilt  thou  have  me  to  do?"  The  practicability  of  a  duty 
is  felt,  to  be  properly  judged  of,  not  by  the  appearance  it 
presents  to  our  judgment,  but  by  the  command  of  our 
Lord.  If  he  has  commanded,  we  go  forward,  fearing 
nothing  that  may  seem  to  lie  in  the  way.  The  true  prin- 
ciple was  stated  by  the  Duke  of  Wellington,  when,  in 
reply  to  a  person  who  asked  whether  his  knowledge  of 
things  in  India  would  not  lead  him  to  recommend  the 
friends  of  missions  to  drop  their  work  as  hopeless,  he 
said,  "Your  business  is  to  look  only  to  your  marching 
orders — Go  ye  into  all  the  world,  and  preach  the  gospel 
to  every  creature." 

True,  the  amount  of  our  contributions  may  seem  small 
and  swallowed  up  like  a  rain-drop  in  the  ocean ;  our 
efforts  may  seem  unimportant,  hardly  felt  if  put  forth,  or 
missed  if  withheld ;  yet  we  hesitate  not,  but  go  forward, 
feeling  that  whatever  result  may  attend  our  labours,  we 
are  grateful  for  opportunities  of  showing  our  love  to 
Jesus,  even  though  the  exertions  be  unattended  with  any 
further  results.  Truly,  as  Leighton  says,  "  This  love 
makes  the  soul  delight  in  the  hardest  tasks  and  greatest 
difficulties,  where  it  may  perform  God  service  either  in 
doing  or  suffering  for  him.  The  greater  the  task,  the 
more  real  is  the  testimony  and  expression  of  love,  and 
therefore  the  more  acceptable  to  God.  If  times  be  for 
suffering,  love  will  make  the  soul  not  only  bear,  but  wel- 
come the  bitterest  afflictions  of  life,  and  the  hardest  kinds 
of  death,  for  his  sake.  In  a  word,  there  is  in  love  a 
sweet  constraint,  or  tying  of  the  heart  to  all  obedience 
and  duty." 


CHAPTER    VIII.  7.  435 

Ver.  7. — Many  waters  cannot  quench  love,  neither  can  the  floods 
drown  it :  if  a  man  would  give  all  the  substance  of  his  house  for 
love,  it  would  utterly  be  contemned. 

These  words  set  forth  the  tenth  effect  flowing  from  the 
love  of  Christ — the  power  thereby  imparted  to  the  soul 
of  withstanding  everything  that  would  draw  us  away 
from  the  Saviour.  The  ninth  effect,  mentioned  under 
the  second  division  of  verse  sixth,  shows  the  devotion  of 
this  affection ;  this  verse  illustrates  its  power.  The  power 
of  anything  must  be  determined  by  looking  at  the  resist- 
ance which  it  may  be  able  to  overcome.  And  what  does 
this  love  in  the  heart  overcome?  Against  it  are  combined 
mighty  influences,  the  world,  the  flesh,  and  the  devil. 
Cherishing  for  the  blessed  Saviour  a  devotion  strong  as 
death,  the  saint  finds  himself  surrounded  by  enemies  who 
would  crush  or  uproot  this  love,  and  bar  the  way 
effectually  against  our  ever  becoming  able  to  attain  the 
enjoyment  of  the  divine  glory  in  heaven.  This  host  of 
foes  avail  themselves  of  our  every  instinct,  impulse,  pas- 
sion, and  feeling,  taking  advantage  of  every  weakness 
and  every  opportunity  for  injury  to  us  that  can  be  con- 
ceived. But,  "in  all  these  things  we  are  more  than 
conquerors  through  him  that  loved  us;"  for  the  love  of 
Christ  constraineth  us ;  and  we  can  do  all  things  through 
Christ  who  strengthens  us..  Our  position  is  now  very 
different  from  what  it  was  in  Eden,  where  there  was  but 
a  single  propensity  on  which  the  tempter  could  work,  and 
every  facility  was  offered  for  resistance.  But  had  wc 
never  fallen,  the  energy  and  power  of  this  love  could  not 
have  been  so  fully  seen.  Its  power  does  not  appear  so 
great  in  keeping  holy  beings  in  their  sphere,  as  in  taking 
hold  of  the  fallen,  and  carrying  them  up  through  all 
these  opposing  influences,  to  their  proper  place  beside 
the  throne   of  God,  and    reinstating  these  lost  stars  in 


436  COMMENTARY. 

their  orbits,  never  again  to  wander,  never  to  fall  or  grow 
dim.  The  excellence  of  a  vessel,  the  power  of  its 
machinery,  is  shown  by  the  angry  tempests  amid  which 
it  can  live,  and  the  stormy  waves  through  which  it  urges 
its  way.  Devotion  in  the  pilot  to  his  duty  cannot  avail, 
unless  the  vessel  be  sea-worthy,  its  engine  perfect  and 
strong.  This  divine  love  is  the  motive-power  of  the  soul 
in  its  passage  over  the  angry  waters  of  life's  tempestuous 
sea.  The  force  of  the  elements  combining  for  its  destruc- 
tion may  be  seen  in  the  fiery  persecutions  which  marked 
the  course  of  Jesus  through  this  life,  and  have  marked  the 
track  of  his  people  in  every  age.  Yet  has  this  love  ever 
proved  sufficient  to  carry  even  the  frailest  bark  of 
humanity  in  which  it  has  been  lodged,  safe  through  all 
surges  into  the  haven,  where  the  wicked  cease  from 
troubling  and  the  weary  are  at  rest.  Never,  in  a  single 
instance,  has  one  foundered  in  the  depths  of  that  sea 
which  shall  never  give  up  its  dead.  Sometimes  amid 
sorrow  and  temptation,  like  the  disciples  in  the  storm  on 
the  sea  of  Galilee,  we  may  be  sore  afraid,  and  cry, 
"Lord,  save  us;  we  are  perishing;"  yet  shall  we  ever 
find  Jesus  is  with  us :  and  when  in  jeopardy,  like  the 
Apostle,  we  beseech  the  Lord  even  thrice  that  the  peril 
may  depart  from  us,  if  he  does  not  say  unto  the  wind 
and  the  waves,  "Peace,  be  still;"  he  will  at  least  say, 
"My  grace  is  sufficient  for  thee."  Herein  lies  the  power 
of  this  love.  While  this  grace  with  its  attending  love 
continues  in  vigorous  operation  in  the  soul,  we  are  safe, 
however  heavy  the  surges  and  violent  the  storm  ;  if  its 
power  be  diminished,  our  peril  proportionally  increases; 
were  it  withdrawn,  we  must  inevitably  perish.  This  has 
been  happily  illustrated  by  Bunyan,  when  "  the  interpre- 
ter took  Christian  by  the  hand,  and  led  him  into  a  place 
where  was  a  fire  burning  against  a  wall,  and  one  standing 


CHAPTER    VIII.  8.  437 

by  it,  always  casting  much  water  upon  it  to  quench  it; 
yet  <lid  the  fire  burn  higher  and  hotter ;  at  the  back  of 
the  wall  was  a  man  with  a  vessel  of  oil  in  his  hand,  of 
the  which  he  did  also  continually  cast,  but  secretly,  into 
the  fire."  Hence  we  say  with  the  Apostle,  "I  am  per- 
suaded, that  neither  death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor  things 
to  come ;  nor  height,  nor  depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  from  the  love  of  God,  which 
is  in  Christ  Jesus  our  Lord." 

Ver.  8. — We  have  a  little  sister,  and  she  hath  no  breasts :  what  shall 
we  do  for  our  sister  in  the  day  when  she  shall  be  spoken  for  ? 

Rather  read,  '  We  have  a  young  sister,  and  she  hath 
not  yet  reached  Avomanhood:  what  shall  we  do  for  our 
sister  with  reference  to  the  day  when  she  shall  be  spoken 
for  in  marriage.'  These  are  understood  by  us  as  words 
of  the  spouse  to  the  beloved.  In  her  exalted  position  as 
the  spouse  of  Solomon,  she  does  not  forget  those  allied 
to  her,  who  are  yet  in  their  natural,  humble  position. 
This  represents  the  interest  felt  and  manifested  by  the 
believer,  in  prayer  to  the  Lord  Jesus,  for  those  who  are 
yet  in  their  native  impenitent  state.  From  Matt.  xii.  50, 
we  see  that  all  are  here  meant  who  may  be  brought  to  do 
the  will  of  God ;  and  hence  all  impenitent  persons  in 
general,  no  less  than  those  of  our  own  household.  An 
interest  for  the  salvation  of  the  souls  of  others  is  a 
characteristic  of  genuine  grace.  The  evidence  of  right 
feeling  is  right  action.  Right  action  will  show  itself  in 
prayer  and  efforts  for  the  good  of  souls.  He  who  is 
crucified  to  the  world,  and  he  only,  estimates  the  world 
aright;  and  truly  enjoys  it.  He  feels  for  the  miseries  of 
others,  not  from  the  promptings  of  natural  benevolence, 
but  from  the  impulse  of  love  to  Christ.  It  is  delightful 
to  pray  and  labour  in  the  cause  of  benevolence ;  especially 


438  COMMENTARY. 

to  pray  and  labour  for  those  we  love.  The  believer  will 
seek  the  salvation  of  his  impenitent  friends,  by  going  to 
Jesus,  and  making  interest  for  them  in  prayer ;  if  they 
are  young,  not  yet  arrived  at  years  of  discretion,  he  will 
be  training  them  up  and  attending  them  with  his  prayers, 
that  when  they  do  reach  proper  years,  they  may  be  ready 
to  receive  the  divine  blessing.  In  such  labours,  we  should 
not  be  discouraged  because  our  efforts  may  be  small,  and 
apparently  promise  little  reward.  Duty  is  ours;  results 
are  with  God.  Trifling  acts  are  often  the  cause  of  much 
happiness,  and  issue  in  most  important  consequences. 

"The  blessings  which  the  weak  and  poor  can  scatter 
Have  their  own  season.     'Tis  a  little  thing 
To  give  a  cup  of  water;  yet  its  draught 
Of  cool  refreshment,  drained  by  fevered  lips, 
May  give  a  shock  of  pleasure  to  the  frame 
More  exquisite  than  when  Nectarian  juice 
Renews  the  life  of  joy  in  happiest  hours. 
It  is  a  little  thing  to  speak  a  phrase 
Of  common  comfort,  which  by  daily  use 
Has  almost  lost  its  sense;  yet  on  the  ear 
Of  him  who  thought  to  die  unmourned,  'twill  fall 
Like  choicest  music."* 

In  Chrysostom's  introduction  to  his  homilies  on  the  rich 
man  and  Lazarus,  are  the  following  admirable  sentences. 
"As  the  springs  run  when  no  one  uses  their  waters;  as 
the  fountains  pour  forth  when  none  draws  from  them;  as 
the  rivers  flow  on  although  no  one  drinks  from  their 
waves;  so  must  the  believer  discharge  his  whole  duty, 
though  no  one  gives  attention.  Though  by  our  efforts 
none  may  be  converted,  yet  thereby  are  the  impenitent 
kept  from  going  on  as  freely  in  sin.  I  have  not  raised 
the  sick,  but  I  have  rendered  stronger  the  healthful;  my 
discourse  may  not  have  recalled  any  from  vice,  but  it  has 

*  Talfourd's  Ion,  act  i.  sc.  2. 


CHAPTER    VIII.   8.  439 

made  the  virtuous  more  careful.    Moreover,  he  who  hears 
to-day  and  resists,  may  to-morrow  hear  and  obey ;  he  also 
who   despises  this  message  to-day  and  to-morrow,  may, 
after  a  longer  time,  attend  carefully  to  these  instructions ; 
for  the  fisherman  may  often  draw  an  empty  net  through 
the  whole  day,  but  in  the  evening,  when  about  to  depart, 
take  the  fish  that  had  till  then  escaped.     Were  we  to 
suspend  business  and  sit  down  in  idleness,  when  unsuc- 
cessful in  our  undertakings,  our  whole  life  would  be  lost, 
its  spiritual  as  well  as  temporal  advantages.     Were  the 
husbandman  to  suspend  all  labour  on  account  of  one,  or 
two,  or  many  disasters  from  unfavourable  weather,  we 
should  all  perish  from  famine ;  and  did  the  mariner  aban- 
don the  sea  even  on  account  of  many  tempests,  the  busi- 
ness of  navigation  would  cease,  and  all  the  conveniences 
thence  derived  to  society  be  excluded ;  and  were  men  to 
act  in  reference  to  the  various  employments  of  life  as  too 
many  Christians  act  in  reference  to  the  interests  of  reli- 
gion, all  things  would  go  to  ruin.    When  the  husbandman 
has  repeatedly  sown  the  same  field  without  a  successful 
harvest,    he  returns    again  to   the  tillage   of  the    same 
ground,  and  in  a  single  year  reaps  a  full  reward  for  all 
his  labours;  and  the  merchant,  though  he  has  suffered 
many  wrecks,  again  fits  out  his  vessels,  and  embarks  in 
the  same  enterprise,  with  no  better  prospects  of  success 
than  the  former.     It  is  so  with  men  in  every  calling. 
Since  they  exercise  so  much  diligence  and  perseverance 
in  temporal  things,  the  issue  of  which  is  uncertain,  shall 
we,  when  our  exhortations  are  unheeded,  be  at  once  dis- 
couraged?   When  his  vessel  is  wrecked,  the  mariner  finds 
none   to  relieve    his    poverty;    and  when   the  tempest, 
deluging  his  grounds,  destroys  the  harvest,  the  husband- 
man must  bear  his  wants.    It  is  not  so  with  us.    Although 
the  hearer  may  not  receive  the  seed  of  the  word,  nor 


440  COMMENTARY. 

bring  forth  the  fruit  of  obedience,  you  shall  receive  from 
God  a  recompense  as  great  when  he  disobeys,  as  you 
would  have  received  had  he  been  obedient.  You  did 
what  you  could.  We  are  not  responsible  for  our  hearers 
being  persuaded,  but  only  for  their  being  properly  ex- 
horted: to  admonish  is  our  duty,  to  be  persuaded  is 
theirs.  Let  the  limit  of  your  exhortation  be  the  obedi- 
ence of  him  who  is  exhorted.  The  devil  is  constantly 
opposing  our  salvation,  though  gaining  nothing  thereby, 
and  injuring  himself  by  his  zeal.  So  great  is  his  phrenzy, 
that  he  often  undertakes  impossibilities,  and  assaults  not 
only  those  whom  he  may  hope  to  supplant  and  overthrow, 
but  those  who  are  probably  superior  to  his  devices. 
When  he  heard  that  Job  was  commended  by  the  om- 
niscient God,  he  hoped  to  be  able  to  overthrow  him ;  nor 
did  the  deceiver  cease  his  various  efforts  and  devices  for 
destroying  this  just  man,  even  though  God  had  com- 
mended so  highly  the  integrity  of  his  saint.  Tell  me 
then,  shall  we  not  be  ashamed,  shall  we  not  blush,  if, 
when  the  devil  never  despairs  of  our  destruction,  but 
constantly  expects  it,  we  despair  of  the  salvation  of  our 
brethren?  The  devil  does  not  retire  from  his  assault 
against  us,  even  when  God  forbids.  Will  you  then  aban- 
don your  brethren,  when  God  is  encouraging  and  urging 
to  their  aid?" 

Ver.  9. — If  she  be  a  wall,  we  will  build  upon  her  a  palace  of  silver: 
and  if  she  be  a  door,  we  will  inclose  her  with  boards  of  cedar. 

The  spouse  having  thus  interceded  with  the  beloved 
for  her  sister,  receives  from  him  the  encouraging  answer 
contained  in  this  verse.  It  is  the  usual  parabolic  mode  of 
speaking  in  the  East.  The  imagery  here  used  was 
probably  drawn  from  the  Avails  of  Jerusalem  and  from  the 
temple.  The  spouse  had  been  compared  to  a  city  such 
as  Tirzah;    illustrations  drawn  from  turrets  and  doors  is 


CHAPTER   VIII.  9.  441 

here  applied  to  her  sister.  Josephus  states,  that  on  the 
walls  of  Jerusalem,  thirty  feet  high  and  built  of  stones 
fifteen  feet  broad  and  thirty  feet  long,  there  were  one 
hundred  and  ninety  towers,  "solid  as  the  Avail  itself, 
wherein  the  niceness  of  the  joints  and  the  beauty  of  the 
stones  were  no  way  inferior  to  the  holy  liQuse  itself."* 
Such  towers  added  very  much  to  the  strength  and  beauty 
of  the  city;  and  formed  as  they  were  of  white  marble, 
must,  together  with  the  temple,  make  the  holy  city  "  the 
beauty  of  the  whole  earth."  The  Hebrew  word  means  a 
battlement  or  turret.  There  were  on  the  walls  battle- 
ments three  feet  high.  The  reference  may  be  to  these, 
though  more  probably  to  something  in  the  time  of  Solo- 
mon, like  the  turrets  here  mentioned.  Nothing  could  be 
more  elegant  than  such  turrets  made  of  silver.  The 
other  allusion  here  seems  to  refer  to  the  peculiar  beauty 
of  some  doors,  possibly  to  those  of  the  temple.  1  Kings 
vi.  31 — 35:  "For  the  entering  of  the  oracle  he  made 
doors  of  olive-tree;  the  lintel  and  side-posts  were  a  fifth 
part  of  the  wall.     The  two  doors  also  were  of  olive-tree ; 

*  Jewish  War,  book  v.  4.  3.  According  to  Diodorus  Siculus,  the 
walls  of  Nineveh  were  one  hundred  feet  high,  and  so  broad  that  three 
chariots  might  be  driven  abreast  on  them.  They  were  furnished  with 
fifteen  hundred  towers,  each  two  hundred  feet  in  height.  The  gates  of 
ancient  cities  were  often  of  great  size,  sometimes  of  brass,  and  flanked 
by  towers  adorned  with  sculptures,  as  at  Koyunjik.  May  this  have 
something  to  do  with  associating  a  door  with  a  turret  in  the  text? 

Speaking  of  the  emperor  Akber's  efforts  to  adorn  the  city  of  Agra, 
Maurice  remarks,  "The  castle  itself,  the  largest  ever  erected  in  India, 
was  built  in  the  form  of  a  crescent  along  the  banks  of  the  Jumna  ;  its 
lofty  walls  were  composed  of  stones  of  enormous  size,  hard  as  marble, 
and  of  a  reddish  colour,  resembling  jasper,  which  at  a  distance,  in  the 
rays  of  the  sun,  gave  it  a  shining  and  beautiful  appearance.  It  was 
adorned  with  many  stately  porticoes,  galleries,  and  turrets,  all  richly 
painted  and  gilded,  and  some  even  overlaid  with  plates  of  gold." — 
Indian  Antiquities,  vol.  i.  208. 


442  COMMENTARY. 

and  he  carved  upon  them  carvings  of  cherubims,  and 
palm-trees,  and  open  flowers,  and  overlaid  them  with 
gold,  and  spread  gold  upon  the  cherubims,  and  upon  the 
palm-trees.  So  also  made  he  for  the  door  of  the  temple 
posts  of  olive-tree,  a  fourth  part  of  the  wall.  And  the 
two  doors  were  of  fir-tree:  the  two  leaves  of  the  one  door 
were  folding,  and  the  two  leaves  of  the  other  door 
were  folding.  And  he  carved  thereon  cherubims,  and 
palm-trees,  and  open  flowers ;  and  covered  them  with  gold 
fitted  upon  the  carved  work.  And  he  built  the  inner 
court  with  three  rows  of  hewed  stone,  and  a  row  of  cedar 
beams."*  Such  doors  would  certainly  supply  materials 
for  a  very  suitable  comparison.  The  meaning  of  the 
whole  verse  would  then  be,  that  to  fit  this  sister  for  her 
new  position,  a  glorious  change  should  be  wrought  in  her 
character,  great  as  that  in  a  wall  like  the  walls  around 
Jerusalem,  on  which  should  be  raised  turrets  of  silver ;  or 

*  In  the  Crystal  Palace,  at  London,  in  1851,  "the  Russian  court 
abounded  in  beautiful  -works  of  Malachite  stone,  out  of  which  many 
gorgeous  articles  of  furniture  were  wrought,  whei-eof  two  folding-doors 
composed  of  many  thousand  pieces,  and  of  the  estimated  -worth  of 
£9,000,  deserve  especial  mention." 

The  gates  of  the  Baptistery  of  St.  John  at  Florence,  may  show,  that 
this  comparison  of  the  spouse  to  a  door  was  intended  to  give  a  very 
strong  illustration  of  the  beauty  of  holiness  in  the  soul,  and  of  the 
exquisite  workmanship  of  the  Holy  Spirit.  The  first  of  these  gates  was 
finished  about  the  middle  of  the  fourteenth  century,  after  a  labour  of 
twenty-two  years;  it  contained  twenty-four  panels,  and  the  bas-reliefs 
represent  the  life  of  John  the  Baptist  from  his  birth  to  his  death.  The 
second  gate,  which  together  with  the  third,  was  made  in  the  succeed- 
ing century,  Avas  divided  into  twenty-eight  panels  representing  scenes 
and  persons  of  the  New  Testament.  The  third  gnte  exhibits  two  parts 
divided  into  ten  panels  containing  bas-reliefs  taken  from  the  Old  Testa- 
ment. Varchi  calls  this  gate  a  marvellous  work,  and  perhaps  unique 
in  all  the  world;  D'Agincourt  considers  it  one  of  the  most  precious 
monuments  of  modern  art:  and  Michael  Angelo  judged  it  worthy  to  be 
"the  gate  of  Paradise." 


CHAPTER  VIII.  10.  443 

as  that  in  an  ordinary  door,  which  should  be  so  overlaid 
-with  cedar,  and  finished,  as  to  be  beautiful  as  the  doors 
made  by  Solomon  for  the  temple.  Her  nature  should  be 
adorned  with  ornaments,  giving  more  beauty  and  strength 
than  turrets  of  silver,  or  a  richly  carved  door  of  the  most 
elegant  cedar. 

Believers  shall  be  made  pillars  in  the  temple  of  God, 
Rev.  iii.  12;  here,  such  are  compared  to  towers  of 
silver  built  on  a  wall  of  white  marble,  and  to  the  richly 
wrought  door  of  the  temple,  of  carved  cedar  and  olive 
adorned  with  gold.  The  Holy  Spirit,  at  work  on  the  soul 
in  sanctification,  is  developing  graces  of  holiness,  which 
are  rising  over  the  heart,  like  towers  of  silver  on  the  holy 
city's  walls.  The  spouse  is  said  to  be  beautiful  as  Tirzah, 
elegant  as  Jerusalem:  these  were  lovely,  indeed,  when 
the  morning  sun  fell  on  their  towers,  even  though  of 
white  marble;  how  much  more  so  would  they  have  been, 
had  those  towers  been  of  silver.  Who,  then,  can  tell 
what  will  be  the  glory  of  the  soul,  when  beautiful  as 
these  imperial  cities  with  walls  and  towers  of  marble,  it 
shall  have  the  virtues  developed  by  sanctification,  rising 
there  purer  than  turrets  of  silver,  lighted  up  by  the 
splendour  of  heaven,  and  over  it  shall  be  spread  the  holi- 
ness which  is  the  carved  work  of  the  Holy  Spirit,  richer, 
more  elegant,  than  the  carving  of  cherubim  and  palm- 
trees,  and  open  flowers  on  the  olive,  and  cedar,  and  gold 
of  the  doors  of  the  temple. 

Ver.  10. — I  am  a- wall,  and  my  breasts  like  towers:  then  was  I  in  bis 
eyes  as  one  that  found  favour. 

The  meaning  of  this  verse  is,  that  the  change  promised 
by  the  beloved  to  the  younger  sister,  had  already  been 
wrought  in  the  condition  of  the  spouse:  and  the  con- 
sciousness of  this  furnished  her  with  grounds  for  indulging 
the  assurance  of  continuing  to  enjoy  his  favour.      In  the 


444  COMMEXTA  II  Y. 

eighth,  ninth,  and  tenth  verses,  these  four  considerations 
are  distinctly  stated:  1.  Those  truly  actuated  by  the  love 
of  Christ,  show  an  interest,  by  effort  and  prayer  to  Jesus, 
for  the  souls  of  the  impenitent,  ver.  8 ;  2.  Two  grounds  of 
encouragement  are  then  noticed — the  promise  of  God  to 
work  the  necessary  change  in  the  unrenewed;  and  3.  Our 
experience  of  his  gracious  power  in  having  wrought  such 
change  in  ourselves,  ver.  9,  10;  4.  Then,  by  reference  to 
our  own  state,  finding  that  God  has  shown  favour  to  us, 
we  are  encouraged  to  pray  and  labour  for  the  salvation  of 
others.  There  can  be  no  stronger  ground  of  encourage- 
ment than  the  declaration  of  God,  yet  our  faith  may 
receive  confirmation  by  seeing  that  word  fulfilled.  This 
confirmation  becomes  the  strongest  possible,  when  that 
confirmation  takes  place,  not  only  under  our  eye,  but  in 
the  very  experience  of  our  heart.  We  should  consider 
effort  for  the  salvation  of  souls  a  hopeless  thing,  wore 
it  not  for  the  two  considerations  here  presented — the 
promise  of  God,  and  the  experience  of  his  regenerating 
and  sanctifying  power  in  our  own  sinful  hearts. 

Yer.  11,  12. — Solomon  had  a  vineyard  at  Baal-hamon:  he  let  out  the 
vineyard  unto  keepers:  every  one  for  the  fruit  thereof  was  to  bring 
a  thousand  pieces  of  silver.  My  vineyard,  which  is  mine,  is  before 
me :  thou,  0  Solomon,  must  have  a  thousand,  and  those  that  keep 
the  fruit  thereof  two  hundred. 

There  have  been  many  conjectures  concerning  the 
locality  of  Baal-hamon.  Some  have  supposed  it  situated 
near  Baalbec;  others,  probably  with  more  reason,  in 
Palestine,  at  no  great  distance  from  Jerusalem.  A 
knowledge  of  its  exact  situation  is  perfectly  immaterial, 
and  can  throw  no  light  on  the  truth  here  embodied  in  the 
allegory.  These  pieces  of  silver  were  doubtless  shekel.-, 
each  in  value  about  fifty-six  cents  of  our  money.  It 
seems  probable  that  the  vineyard  consisted  of  a  thousand 
vines,  each  required  to  afford  a  shekel  to  the  owner;   for 


CHAPTER    VIII.  11,  12.  445 

we  see  that  Solomon  receive*!  a  thousand  shekels  from 
this  vineyard,  aud  we  learn  from  Isa.  vii.  23,  that  a 
thousand  silverlings,  or  shekels,  was  the  profit  of  a  thou- 
sand vines.  The  vines  of  Johannisherg  are  valued  at  a 
ducat — about  an  American  dollar — each,  according  to 
Michaelis,  who  thinks  that,  with  allowance  for  the  change 
in  the  value  of  money,  this  price  was  high  even  for  a 
valuable  vineyard.  The  whole  income  of  this  vineyard 
would  then  have  been  worth  between  five  and  six  hundred 
dollars  to  Solomon.  "While  those  who  were  tenants  were 
obliged  to  pay  this  rent,  the  spouse  speaks  of  a  vineyard 
which  was  her  own,  but  which  she  would  nevertheless  - 
keep  under  her  own  control  and  manage,  as  to  be  able, 
while  paying  the  keepers  equitable  wages,  to  offer  yearly 
to  the  king  a  thousand  pieces  of  silver  as  a  testimonial  of 
her  love. 

Viewed  in  connection  with  the  parable  of  the  labourers 
in  the  vineyard,  Matt.  xx.  1,  and  xxi.  33,  these  verses 
illustrate  the  truth,  that  we  are  all  the  stewards  of  God, 
and  that  all  our  property,  intellectual  endowments,  and 
influence,  are  things  intrnsted  to  us  by  God,  who  will 
require  of  us  an  account  of  our  stewardship;  they  further- 
more show  that  were  we,  like  the  spouse  in  reference  to 
her  vineyard,  under  no  requirement  or  command  to  give 
to  Jesus,  yet  would  we,  under  the  impulse  of  this  love, 
give  him  of  our  possessions  everything  that  could  be 
spared  from  the  necessary  demands  made  on  us  bv  justice 
to  others.  The  spirit  of  Jesus,  our  example,  is  a  spirit 
of  liberality.*     In  2  Cor.  viii.  9,  the  word  grace  means 

*  ••  An  improper  use  must  be  called  an  abuse.  Were  ire  pilgrims  in 
a  distant  land,  unable  to  live  happily  save  in  our  native  country,  bein<* 
miserable  in  our  wanderings,  and  desiring  to  end  our -wretchedness,  did 
we  wish  to  return  to  our  country,  we  should  be  obliged  to  use  convey- 
ances by  land  ot  by  sea,  for  reaching  and  enjoying  our  homo:  bat  did 


446  C  0  M  M  E  N  T  A  R  Y. 

liberality ;  "  Ye  know  the  liberality  of  our  Lord  Jesus 
Christ,  that,  though  he  was  rich,  yet  for  your  sakes  he 
became  poor,  that  ye  through  his  poverty  might  be  rich." 
There  is  an  error  among  men  concerning  the  nature  of 
the  title  by  which  they  hold  their  property.  When  any 
man  has  such  claim  on  a  property  as  to  remove  at  will, 
under  the  just  sanction  of  the  law,  one  tenant  after 
another,  and  place  others  in  their  stead,  we  consider  him 
the  legal  owner,  whatever  the  ejected  tenants  may  think 
of  their  claims;  and  we  feel  that  the  law  would  not  justify 
him  in  doing  so,  unless  the  possessions  were  righteously 
his.  Now,  God  is  daily  giving  us  proof  of  this  very  kind, 
that  all  we  have  and  hold  belongs  not  to  ourselves,  but  to 
him.  At  will,  he  makes  one  rich  and  another  poor; 
causes  riches  to  take  wings  and  flee  awry;  removes  men 
from  their  possessions  by  death,  and  causes  their  wealth 
to  pass  into  the  hands  of  others;  nor  does  any  person 
think  of  questioning  the  justice  of  these  proceedings,  or 
his  right  to  dispose  of  us  at  his  will.  Everything  we 
have,  belonging  thus  to  him,  and  being  held  in  trust,  we 
cannot  repress  a  liberal  spirit  and  refuse  contributions  to 
his  cause,  without  committing  a  breach  of  trust  and  incur- 
ring a  responsibility  fearful  to  be  met  in  the  judgment.* 

the  pleasures  of  the  journey  and  the  conveyance  of  the  vehicles  delight 
us  so  that  we  might  fall  into  the  enjoyment  of  what  we  ought  only  to 
use,  we  would  grow  unwilling  to  hasten  the  journey,  and  becoming  in- 
volved with  those  dangerous  comforts,  would  grow  alienated  from  the 
land  whose  pleasures  could  make  us  blest:  thus,  in  this  mortal  life, 
aliens  from  the  Lord,  would  we  return  to  heaven,  our  home  where  we 
may  be  truly  blest,  we  must  use  this  world,  not  enjoy  it;  that  the  in- 
visible things  of  God  may  be  seen,  being  understood  by  those  things 
which  have  been  made,  that  is,  that  we  may  understand  eternal  ami  spi- 
ritual things  by  things  sensible  and  temporal." — Augustin.  /)e  Doct. 
Christ.,  book  i.  4. 

•  "  Be  charitable  before  wealth  make  thee  covetous,  and  lose  not  the 
glory  of  the  mite.    If  riches  increase,  U-t  thy  mind  hold  pace  with  them  ; 


CHAPTER  VIII.   11,  l±  447 

But  were  there  no  divine  command,  and  no  obligation 
thus  resting  upon  us,  love  would  seek  to  pour  its  riches, 
its  all,  at  the  feet  of  Jesus,  and  feel  such  consecration  the 
highest  privilege.  With  such  a  spirit,  the  richest  bless- 
ings are  connected.  "  Honour  the  Lord  with  thy  sub- 
stance, and  with  the  first  fruit  of  all  thine  increase ;  so 
shall  thy  barns  be  filled  with  plenty,  and  thy  presses 
shall  burst  out  with  new  wine."  Prov.  iii.  9.  "For  this 
thing  the  Lord  thy  God  shall  bless  thee  in  all  thy  works, 
and  in  all  that  thou  puttest  thine  hand  unto."  Deut. 
xv.  10.  "He  that  soweth  bountifully  shall  reap  also 
bountifully."  2  Cor.  ix.  6.    On  whom  is  the  blessing  pro- 

aud  thiuk  it  not  enough  to  be  liberal,  but  munificent.     Diffuse  thy  bene- 
ficence early,  and  while  thy  treasures  call  thee  master.     Give  not  only 
unto  seven,  but  also  unto  eight— that  is,  unto  more  than  many.  Though 
to  give  unto  every  one  that  asketh  may  seem  severe  advice,  yet  give 
thou  also  before  asking;  that  is,  where  want  is  silently  clamorous,  and 
men's  necessities,  not  their  tongues,  do  loudly  call  for  thy  mercies.  For 
though  sometimes  necessitousness  be  dumb,  or  misery  speak  not  out, 
yet  true  charity  is  sagacious;  and  will  find  out  hints  for  beneficence. 
Acquaint  thyself  with  the  physiognomy   of  want,   and   let  the    dead 
colours  and  first  lines  of  necessity  suffice  to  tell  thee  there  is  an  object 
for  thy  bounty.     Spare  not  where  thou  canst  not  easily  be  prodigal,  and 
fear  not  to  be  undone  by  mercy ;  for  since  he  who  hath  pity  on  the  poor 
lendeth  imto  the  Almighty  Rewarder,  who  observes  no  ides  but  every 
clay  for  his  payments,  charity  becomes  pious  usury,  Christian  liberality 
the  most  thriving  industry;  and  what  we  adventure  in  a  cock-boat  may 
return  in  a  carrack  unto  us.     He  who  thus  casts  his  bread  upon  the 
water  shall  surely  find  it  again;   for  though  it  falletk  to  the  bottom,  it 
sinks  but  like  the  axe  of  the  prophet,  to  rise  again  unto  him.     If  ava- 
rice be  thy  vice,  yet  make  it  not  thy  punishment.     A  slave  unto  mam- 
mon makes  no  servant  unto  God.     Covetousness  cracks  the  sinews  of 
faith,  numbs  the  apprehension  of  anything  above  sense,  and,  only  affect- 
ed with  the  certainty  of  things  present,  makes  a  peradventure  of  things 
to  come;  lives  but  unto  one  world,  nor  hopes  but  fears  another;  makes 
their  own  death  sweet  unto  others,  bitter  unto  themselves;  brings  for- 
mal sadness,  scenical  mourning,  and  no  wet  eyes  at  the  grave." — Sir 
Thomas  Broum's  Works,  vol.  iii.  90. 


448  COMMENTARY. 

nounced  by  the  Judge  in  the  last  day,  "  Come,  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world"?  On  those  who  fed  the 
hungry,  who  gave  drink  to  the  thirsty,  who  sheltered  the 
stranger,  who  clothed  the  naked,  who  visited  the  sick, 
who  sought  out  the  prisoner.  While  the  Magdalen  may 
then  rejoice  in  having  followed  him  from  Galilee  to  Cal- 
vary, to  minister  unto  him;  and  Mary  in  having  broken 
the  box  of  alabaster  at  the  feet  of  Jesus ;  and  Joseph  of 
Arimathea  in  having  given  to  the  outcast  corpse  of  him 
who  through  life  had  not  where  to  lay  his  head,  a  peace- 
ful resting  place  in  his  own  new  tomb ;  we  may  equally 
rejoice,  as  he  says,  "  Inasmuch  as  ye  have  done  it  unto 
one  of  the  least  of  these  my  brethren,  ye  have  done  it 
unto  me." 

Ver.  13. — Thou  that  dwellest  in  the  gardens,  the  companions  hearken 
to  thy  voice :  cause  me  to  hear  it. 

The  Hebrew  puts  it  beyond  doubt  that  these  words  are 
addressed  to  the  spouse,  as  we  suppose  by  the  beloved. 
"  Our  first  parents  had  for  their  residence  a  beautiful 
garden,  which  may  have  had  some  influence  upon  their 
immediate  descendants,  in  giving  them  a  predilection 
for  such  situations.  People  in  England  will  scarcely  be 
able  to  appreciate  the  value  which  the  orientals  place  on  a 
garden.  The  food  of  many  of  them  consists  of  vegetables, 
roots,  and  fruits;  their  medicines,  also,  being  indigenous, 
are  most  of  them  produced  in  their  gardens.  Here  they 
have  their  fine  fruit-trees,  and  the  constant  shade;  and 
here  they  have  their  wells  and  places  for  bathing.  See 
the  proprietor,  in  his  undress,  walking  around  his  little 
domain ;  his  fence  or  wall  is  so  high  no  one  can  overlook 
him :  he  strolls  about  to  smoke  his  shroot,  to  pick  up  the 
fruit,  and  cull   the  flowers ;  he  cares  not  for  the  world ; 


CHAPTER  VIII.   13.  449 

his  soul  is  satisfied  with  the  scenes  around  him."*     See 
notes  on  chap.  i.  16.     Before  the  fall,  "the  Lord  God 
took  the  man  and  put  him  in  the  garden  of  Eden,  to  dress 
it  and  keep  it."    Gen.  ii.  15.     The   Church  is  now  his 
spiritual  Eden ;  and  the  saint  is  placed  in  this  spiritual 
garden,  to  enjoy  it  and  feed  on  its  healing  fruits,  but  not, 
therefore,  to  lead  an  idle  life.    It  is  his  privilege  to  enjoy 
it ;  his  duty,  to  be   engaged  in  dressing  and  keeping  it. 
Then  do  we  find  the  presence  of  our  Lord  pleasant  to  us, 
and  him  ready  to  receive  us  into  communion  with  himself. 
Those  actuated  by  the  love  of  Christ  feel  an  interest  for 
the  impenitent,  and  show  liberality  in  the  cause  of  our 
Lord ;  and  those  thus  acting  are  encouraged  by  Jesus  to 
prayer.    The  words  "vineyard"  and  "garden"  were  often 
used  interchangeably  by  the  JeAvs ;  the  expression,  "  thou 
that  dwellest  in  the  gardens,"  is  probably  applied  to  the 
spouse  in  consequence  of  her  care  of  the  vineyard  men- 
tioned in  the  foregoing  verse ;  and  hence  this  faithfulness 
on  her  part  is  connected  with  delight  and  readiness  on 
the  part  of  the  beloved  to  hear  her  voice  in  praise  and 
prayer.     Those  animated  by  this  love,  while  showing  its 
genuineness  by  effort  and  liberality  in  the  cause  of  Christ, 
have  a  lowly  opinion  of  themselves,  and  need  encourage- 
ment to  come  to  their  Lord.     And  how  sweetly  does  the 
beloved  address  this  language  to  the  heart.     See  notes  on 
chap.  ii.  14.     Not  only  has  he  given  us  exceedingly  great 
and  precious  promises ;  he  sends  his  Holy  Spirit  into  our 
hearts  for  constraining  us  sweetly  to  the  mercy-seat.  And 
in  times  of  trouble,  when  we  feel  the  insufficiency  of  the 
world,  and  are   driven  to   the  necessity  of  going  to  the 
throne  of  grace,  he  is  but  using   such   dispensations  for 
saying  unto  us,  "Let  me   hear  thy  voice."     To  him  no 
less  pleasing  is  the  voice  of  praise.     And  that  we  may 

*  Roberts. 


450  COMMENTARY. 

never  fear  he  will  grow  weary  with  us,  he  addresses  to  us 
these  cheering  words. 

Ver.  14. — Make  haste,  my  beloved,  and  be  thou  like  to  a  roe,  or  to  a 
young  hart  upon  the  mountains  of  spices. 

See  notes,  chap.  ii.  17.  The  Song  concludes  with  the 
same  sentiment  expressed  in  different  words,  and  repeated 
with  emphasis,  in  Rev.  xxii.  7,  12,  20.  "  Behold,  I  come 
quickly:"  and  "Surely  I  come  quickly."  These  words 
are  properly  the  answer  to  the  desire  of  the  spouse  in  the 
text,  sent  by  the  beloved  from  his  dwelling-place  on  the 
mountain  of  myrrh  and  hill  of  frankincense,  where  he 
abides  till  the  day  breaks  and  the  shadows  flee  away. 
Thus  encouraged  to  dwell  at  the  mercy-seat,  in  confiden- 
tial and  constant  communion  with  our  Lord  on  earth,  we 
are  becoming  fitted  for  being  with  him  in  heaven ;  and 
this  fitness,  combined  with  the  displays  of  his  love  before 
mentioned,  carries  with  it  a  stronger  and  stronger  desire 
for  the  enjoyment  of  his  glory,  as  it  shall  be  revealed 
when  the  Lord  perfects  that  which  concerneth  us,  at  his 
second  coming.  To  this,  as  the  ultimate,  absorbing  desire 
of  the  soul,  do  all  these  assurances  of  the  love  of  Jesus 
lead.  As  the  book  begins  with  a  burst  of  desire  for  the 
love  of  Christ,  as  that  love  can  be  enjoyed  only  by  his 
intimate  friends,  chap.  i.  2,  it  ends  with  a  prayer  for  the 
hastening  of  the  time  when  we  shall  no  longer  see  him 
through  a  glass  darkly,  but  face  to  face ;  when  there 
shall  be  nothing  to  interfere  with  the  manifestation  of  his 
love  to  us,  and  the  expression  of  our  love  to  him:  this 
desire  is  expressed,  and  its  intenseness  shown,  by  the 
prayer  that  he  would  hasten  that  happy  day,  and  come 
with  the  celerity  of  a  roe,  or  a  young  hart  bounding  over 
the  mountains  of  spices,  and  at  every  step  shaking  fra- 
grance from  the  dewy  boughs.     When  Jesus  came  forth 


CHAPTER    VIII.  14.  4ol 

from  the  ivory  palaces,  all  his  garments  smell  of  myrrh, 
aloes  and  cassia:  how  fragrant  will  they  be  when  the 
sacred  perfume  of  his  divine  nature  shall,  at  his  second 
coming,  flow  forth  around  him  more  boundless,  more  life- 
giving*  than  the  atmosphere  which  encompassed  him  when 
in  human  form  on  earth.  Truly  his  presence  will  be  more 
delightful  than  that  of  a  gazelle  through  mountains  of 
spices.  To  the  sentiments  of  chap.  ii.  17,  is  added, 
"mountains  of  spices,"  for  associating  with  the  second 
coming  of  the  beloved  every  possible  idea  of  delight; 
and  well  may  he  be  said  to  come  as  a  gazelle  or  fleeting 
fawn,  for  his  words  are,  "I  come  quickly."  Rev.  xxii.  20. 
And,  "As  the  lightning  cometh  out  of  the  east,  and 
shineth  even  unto  the  west,  so  shall  also  the  coming  of 
the  Son  of  man  be."  Matt.  xxiv.  27.  To  this  promise 
the  Holy  Spirit  has  taught  us  to  pray,  "Even  so,  come, 

Lord  Jesus." 

To  this  period,  it  would  be  strange  if  the  believer  did 
not  look  forward  with  the  greatest  interest.  In  regenera- 
tion, we  were  betrothed  to  the  beloved;  that  day  is  to  be 
the  day  of  our  espousals  with  "Him  who  loved  us  and 
gave  himself  for  us."  Jesus  himself  has  taught  us  to 
view  it  as  the  time  of  our  redemption,  of  the  full,  glori- 
ous, and  eternal  completion  of  our  salvation.  Taught  by 
this  blessed  Redeemer,  the  Apostle  was  comforted  in  the 
midst  of  his  chains,  by  being  able  to  say,  "Our  citizen- 
ship is  in  heaven :  from  whence  also  we  look  for  the  Sa- 
viour, the  Lord  Jesus  Christ;  who  shall  change  our  vile 
body,  that  it  may  be  fashioned  like  unto  his  glorious 
body."  Phil.  iii.  20.  Were  Sir  John  Franklin,  with  his 
companions,  yet  living,  and  aware  of  the  efforts  made  for 
his  deliverance,  with  what  earnestness  would  he  long  for 
the  appearance  of  those  sent  to  rescue  him  from  the  deso- 


4o2  COMMENTARY. 

lation  of  the  polar  regions,  and  for  the  day  when  he 
could  see  again  the  long  lost  friends  awaiting  him  in  his 
native  country :  Amid  the  wintry  desolations  of  the  curse 
in  this  world  of  sin,  we  know  that  Jesus  our  beloved  has 
gone  away  into  heaven,  to  receive  a  kingdom  unto  him- 
self, and  return  the  second  time  without  sin,  for  the  sal- 
vation of  his  saints ;  and  insensible  indeed  must  we  be  to 
his  love,  could  we  cease  to  anticipate  that  period  with 
emotions  of  unspeakable  delight.  iEschylus  draws  an 
affecting  picture  of  the  sad  consequences  of  war,  when 
speaking  of  the  siege  of  Troy,  he  says,  Mars  sends  back 
to  friends  at  home  from  the  so-called  field  of  glory,  sad 
relics  burned  in  the  funeral  fire,  wept  with  bitter  tears, 
urns  filled  with  ashes,  all  that  remains  of  what  was  once 
men  in  the  vigour  of  youth.*     But  when 

"The  clay  shall  come,  the  great  avenging  day 
When  sin's  proud  glories  in  the  dust  shall  lay 
And  Satan's  power  and  Satan's  self  shall  fall, 
And  one  eternal  ruin  swallow  all  ;"f 

and  the  Captain  of  our  salvation,  the  King  "crowned 
with  many  crowns,"  shall  come  for  our  final  deliverance, 
he  will  bring  to  us — what  ? — the  sad  relics  of  mortality, 
gathered  from  the  tomb  where  they  had  been  so  long 
mouldering,  formed  by  his  creative  power  into  a  body 
flushed  with  perennial  youth,  like  the  glorious  body  of 
him  who  is  glorified  with  the  glory  he  had  with  the  Father 
before  the  foundation  of  the  world.  To  that  period  of 
deliverance  from  the  bondage  of  corruption  into  the  lib- 
erty of  the  glory  of  the  sons  of  God,  of  release  from  our 
warfare  with  sin,  the  period  that  puts  an  end  to  the  sepa- 
ration from  him  whom  our  soul  loveth — we  may  well  look 

*  Agamemnon  of  flSschylus,  402.  f  Se<'  Iliad,  It.  164. 


CHAPTER   VIII.  14.  453 

forward  with  earnest  longings;  and  as  much  as  the  glory 
of  that  unending  day,  and  the  splendour  of  that  resurrec- 
tion morning,  surpass  the  brightness  of  any  day  on  earth, 
so  much  more  earnestly  "  our  soul  waiteth  for  the  Lord 
than  they  that  watch  for  the  morning ;  I  say,  more  than 
they  that  watch  for  the  morning."  Ps.  exxx.  G. 

Animated  by  these  cheering  assurances  given  us  by 
Jesus,  the  Creator  of  all  things,  the  soul  contemplates  the 
world  and  the  heavens,  under  the  light  of  the  great 
deductions  of  modern  philosophy,  and  sees  amid  these 
ruins,  traces  of  magnificence  and  grandeur  big  with  the 
promise  of  future  glory.  "If  the  man  of  clay  has  been 
honoured  with  such  magnificent  apartments,  and  fed  at 
such  a  luxurious  table,  may  not  his  undying  and  reason- 
ing soul  count  upon  a  spiritual  palace,  and  sigh  for  that 
intellectual  repast  at  which  the  Master  of  the  feast  is  to 
disclose  his  secrets.  In  its  rapid  and  continued  expan- 
sion, the  mind,  conscious  of  its  capacity  for  a  higher 
sphere,  feels,  even  now,  that  it  is  advancing  to  a  goal 
more  distant  and  more  cheering  than  the  tomb.  Its 
energies  increase  and  multiply  under  the  encumbrances 
of  age ;  and  even  when  man's  heart  is  turning  into  bone, 
and  his  joints  into  marble,  his  mind  can  soar  to  its 
highest  flight,  and  seize  with  its  firmest  grasp.  Nor  do 
the  aifections  plead  less  eloquently  for  a  future  home. 
Age  is  their  season  of  warm  and  genial  emotion.  The 
objects  long  and  fondly  clasped  to  our  bosom  have  been 
removed  by  Him  who  gives,  and  who  takes  what  he 
gives;  and  lingering  in  the  valley  of  bleeding  and  of 
broken  hearts,  we  yearn  for  that  break  of  day  which  is 
to  usher  in  the  eternal  morn — for  that  home  in  the 
house  of  many  mansions  which  is  already  prepared  for 
us — for  the  promised  welcome  to  the  threshold  of  the 
39 


454  COMMENTARY. 

blest,  where  we  shall  meet  again  the  loved  and  the  lost, 
and  devote  the  eternity  of  our  being  to  the  service  of 
its  Almighty  Author."* 

"  He  which  testificth  these  things,  saith,  Surely  I  come 
quickly.  Amen.  Even  so,  come,  Lord  Jesus."  "Make 
haste,  my  Beloved,  and  be  thou  like  to  a  roe  or  to  a 
young  hart,  upon  the  mountains  of  spices." 

*  North  British  Review,  No.  11,  art.  8.  "The  Revelations  of  As- 
tronomy." 


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